get jili app,Makakuha ng libreng 700pho sa bawat deposito https://www.lelandquarterly.com Fri, 13 Sep 2013 16:32:35 +0000 en-US hourly 1 https://wordpress.org/?v=6.6.2 https://www.lelandquarterly.com/wp-content/uploads/2023/06/cropped-PEOPLESHISTORY-Medic-32x32.png new religious movements – Writings and rehearsals by Nathan Schneider https://www.lelandquarterly.com 32 32 The Official Guide to Thank You, Anarchy https://www.lelandquarterly.com/2013/09/the-official-guide-to-thank-you-anarchy/ Mon, 09 Sep 2013 16:15:38 +0000 https://www.therowboat.com/?p=2330 Thank You, AnarchyMaybe you saw a scene from it on HBO’s The Newsroom. Or perhaps you annotated part of it on RapGenius. Some of you may have even glimpsed the foreword by Rebecca Solnit, in which she wrote:
Thanks to this meticulous and elegant book, we know what one witness-participant was thinking all through the first year of Occupy, and what many of the sparks and some of the tinder were thinking, and what it was like to be warmed by that beautiful conflagration that spread across the world.
One way or another, the news about Thank You, Anarchy: Notes from the Occupy Apocalypse is getting out!

Get your copy

Thank You, Anarchy is available as an affordable paperback, extravagant hardcover, or ephemeral ebook. To support fine non-profit publishing, you can buy it directly from University of California Press using the discount code 13W4710. That should bring the price to just about where Amazon has it (and I guess you also can get it there if you have to). Also, between now and Occupy’s second anniversary on September 17, you can get a signed copy of the book by becoming a member (at $5/month or more) of Waging Nonviolence, the publication where the Thank You, Anarchy got its start. Once you’ve read the book, I hope you’ll consider writing a review at Goodreads or Amazon, or anywhere really, to tell the world what you think.

Attend an event

There are lots of opportunities coming up: Keep up with more events to come on my speaking page. If you’re interested in helping organize an event in your hometown, don’t hesitate to contact me.

There’s more

On AnarchismCan’t get enough anarchy? Here’s what else to look out for this fall:

Thank you, as always, for reading.

Signature]]>
Thank You, AnarchyMaybe you saw a scene from it on HBO’s The Newsroom. Or perhaps you annotated part of it on RapGenius. Some of you may have even glimpsed the foreword by Rebecca Solnit, in which she wrote:

Thanks to this meticulous and elegant book, we know what one witness-participant was thinking all through the first year of Occupy, and what many of the sparks and some of the tinder were thinking, and what it was like to be warmed by that beautiful conflagration that spread across the world.

One way or another, the news about Thank You, Anarchy: Notes from the Occupy Apocalypse is getting out!

Get your copy

Thank You, Anarchy is available as an affordable paperback, extravagant hardcover, or ephemeral ebook. To support fine non-profit publishing, you can buy it directly from University of California Press using the discount code 13W4710. That should bring the price to just about where Amazon has it (and I guess you also can get it there if you have to).

Also, between now and Occupy’s second anniversary on September 17, you can get a signed copy of the book by becoming a member (at $5/month or more) of Waging Nonviolence, the publication where the Thank You, Anarchy got its start.

Once you’ve read the book, I hope you’ll consider writing a review at Goodreads or Amazon, or anywhere really, to tell the world what you think.

Attend an event

There are lots of opportunities coming up:

Keep up with more events to come on my speaking page. If you’re interested in helping organize an event in your hometown, don’t hesitate to contact me.

There’s more

On AnarchismCan’t get enough anarchy? Here’s what else to look out for this fall:

Thank you, as always, for reading.

Signature

]]>
The New Theist https://www.lelandquarterly.com/2013/07/the-new-theist/ https://www.lelandquarterly.com/2013/07/the-new-theist/#comments Mon, 01 Jul 2013 15:33:34 +0000 https://www.therowboat.com/?p=2194 For longer than I'd like to admit, I've been following the evangelical philosopher William Lane Craig around the country — to Atlanta, Chicago, Indiana, Los Angeles, and Atlanta again. I found out about him while working on my book, God in Proof, and couldn't seem to get enough. Today, my profile of Craig appears as the cover story of The Chronicle of Higher Education's Chronicle Review. I tried to do for him what Time magazine did for C.S. Lewis in the 1940s, when it dubbed him "apostle to the skeptics." Here's a bit:
There's a prophecy in the Book of Joel, paraphrased later in the New Testament: "Your young men will see visions, and your old men will dream dreams." Maybe something of that is being fulfilled in the simultaneously tightening and loosening effect of Craig's presence. One on one, the younger students err on the side of acting holier-than-thou, while the older ones let a mild curse word or two slip. For both, this philosophy is changing their lives.
Read the whole article at The Chronicle. Also, check out my addendum at Killing the Buddha: "7 Habits of a Highly Effective Philosopher."]]>
Chronicle Review cover.For longer than I’d like to admit, I’ve been following the evangelical philosopher William Lane Craig around the country — to Atlanta, Chicago, Indiana, Los Angeles, and Atlanta again. I found out about him while working on my book, God in Proof, and couldn’t seem to get enough. Today, my profile of Craig appears as the cover story of The Chronicle of Higher Education‘s Chronicle Review. I tried to do for him what Time magazine did for C.S. Lewis in the 1940s, when it dubbed him “apostle to the skeptics.” Here’s a bit:

There’s a prophecy in the Book of Joel, paraphrased later in the New Testament: “Your young men will see visions, and your old men will dream dreams.” Maybe something of that is being fulfilled in the simultaneously tightening and loosening effect of Craig’s presence. One on one, the younger students err on the side of acting holier-than-thou, while the older ones let a mild curse word or two slip. For both, this philosophy is changing their lives.

Read the whole article at The Chronicle.

Also, check out my addendum at Killing the Buddha: “7 Habits of a Highly Effective Philosopher.”

]]>
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Hacking the World https://www.lelandquarterly.com/2013/04/hacking-the-world/ Mon, 01 Apr 2013 14:30:37 +0000 https://www.therowboat.com/?p=1876 My profile of anthropologist Gabriella Coleman in The Chronicle of Higher Education opens with a scene from the New York City memorial service for Aaron Swartz in January:
The forces that seem to have hastened Swartz's death were very much haunting the room. In the audience was a mischievous, greasy-haired hacker known as "weev," who faces as much as a decade in prison for embarrassing AT&T by publicizing a flaw in its system that compromised users' privacy. A member of Occupy Wall Street's press team handed out slips of paper about the case of Jeremy Hammond, an anarchist and Anonymous member who was in prison awaiting trial for breaking into the servers of the security company Stratfor. There was Stanley Cohen, a civil-rights lawyer representing some of Hammond's fellow Anons, and there was a T-shirt with the face of Bradley Manning, the soldier charged with passing classified material to WikiLeaks. Just behind weev sat Gabriella Coleman, an anthropologist, occasionally jotting notes in a notepad. She teaches at McGill University. Coleman first met Aaron Swartz when he was just 14, and over the years she had come to know many others in the room as well. Even more of them were among her 17,500-strong Twitter following or had seen her TED talk about Anonymous. Part participant and part observer, she began fieldwork on a curious computer subculture while still in graduate school. Now, more than a decade later, her work has made her the leading interpreter of a digital insurgency.
Read the article at The Chronicle. And download Coleman's new book, Coding Freedom, for free at her website.]]>
Gabriella Coleman

My profile of anthropologist Gabriella Coleman in The Chronicle of Higher Education opens with a scene from the New York City memorial service for Aaron Swartz in January:

The forces that seem to have hastened Swartz’s death were very much haunting the room. In the audience was a mischievous, greasy-haired hacker known as “weev,” who faces as much as a decade in prison for embarrassing AT&T by publicizing a flaw in its system that compromised users’ privacy. A member of Occupy Wall Street’s press team handed out slips of paper about the case of Jeremy Hammond, an anarchist and Anonymous member who was in prison awaiting trial for breaking into the servers of the security company Stratfor. There was Stanley Cohen, a civil-rights lawyer representing some of Hammond’s fellow Anons, and there was a T-shirt with the face of Bradley Manning, the soldier charged with passing classified material to WikiLeaks.

Just behind weev sat Gabriella Coleman, an anthropologist, occasionally jotting notes in a notepad. She teaches at McGill University. Coleman first met Aaron Swartz when he was just 14, and over the years she had come to know many others in the room as well. Even more of them were among her 17,500-strong Twitter following or had seen her TED talk about Anonymous. Part participant and part observer, she began fieldwork on a curious computer subculture while still in graduate school. Now, more than a decade later, her work has made her the leading interpreter of a digital insurgency.

Read the article at The Chronicle. And download Coleman’s new book,?Coding Freedom, for free at her website.

]]>
This Is Not Online https://www.lelandquarterly.com/2011/11/this-is-not-online/ Sat, 12 Nov 2011 19:59:11 +0000 https://www.therowboat.com/?p=1633 Well, it sort of is now. Read a (slightly edited) portion of what's below the fold at Occupy Writers, or a blown-up pdf here. I'll also be giving a talk—which was gracefully entitled for me "The Ballerina and the Charging Bull"—at Maryhouse (55 East 3rd St., New York) on January 13 at 7:45 p.m.]]>

Well, it sort of is now. Read a (slightly edited) portion of what’s below the fold at Occupy Writers, or a blown-up pdf here. I’ll also be giving a talk—which was gracefully entitled for me “The Ballerina and the Charging Bull”—at Maryhouse (55 East 3rd St., New York) on January 13 at 7:45 p.m.

]]>
Ten Years of War, Three Weeks of Occupation https://www.lelandquarterly.com/2011/10/ten-years-of-war-three-weeks-of-occupation/ Fri, 07 Oct 2011 20:45:04 +0000 https://www.therowboat.com/?p=1594 Today—or yesterday, depending on how you count it—marks a decade since the ongoing war on Afghanistan began. Tomorrow marks the end of the third week since the occupation of Liberty Plaza near Wall Street began. The first might be an utterly solemn occasion were it not for the second. And were it not, also, for the occupation of Freedom Plaza in Washington, D.C., which began yesterday and, at nightfall, held a candlelight vigil for 10 years of war. I wrote about the Freedom Plaza undertaking yesterday in The Nation:
A group of seasoned activists has been planning it for months already, since before the Wall Street occupation was even proposed by?Adbusters. And like those in Liberty Plaza, they are intent on staying as long as it takes to be heard. Before taking to the streets, the October 6 group gained the support of such familiar mass-mobilizers as the Green Party and Veterans for Peace, as well as newer ones like Peaceful Uprising and US Uncut—though they stress that this is a coalition of individuals above all. As individuals, they'll be having open discussions on Freedom Plaza about 15 "core issues," ranging from corporatism and militarism at the top on down to transportation.
The first day succeeded in making Washington pay attention. Some 2,000 people gathered at Freedom Plaza, heard speeches and music, and marched to the Chamber of Commerce and along lobbyist-lined K Street. Hundreds spent the night in sleeping bags on the plaza—illicitly, with light police presence. The organizers hold a permit through the end of the weekend, and what will happen after that remains to be seen. Meanwhile, I've been busy writing about the various occupations for a variety of other publications, as well as giving interviews far and wide for such outlets as Al Jazeera, CBC, Pacifica Radio, New York 1, and WNYC's Brian Lehrer. Here are some highlights: ]]>

Today—or yesterday, depending on how you count it—marks a decade since the ongoing war on Afghanistan began. Tomorrow marks the end of the third week since the occupation of Liberty Plaza near Wall Street began. The first might be an utterly solemn occasion were it not for the second. And were it not, also, for the occupation of Freedom Plaza in Washington, D.C., which began yesterday and, at nightfall, held a candlelight vigil for 10 years of war.

I wrote about the Freedom Plaza undertaking yesterday in The Nation:

A group of seasoned activists has been planning it for months already, since before the Wall Street occupation was even proposed by?Adbusters. And like those in Liberty Plaza, they are intent on staying as long as it takes to be heard.

Before taking to the streets, the October 6 group gained the support of such familiar mass-mobilizers as the Green Party and Veterans for Peace, as well as newer ones like Peaceful Uprising and US Uncut—though they stress that this is a coalition of individuals above all. As individuals, they’ll be having open discussions on Freedom Plaza about 15 “core issues,” ranging from corporatism and militarism at the top on down to transportation.

The first day succeeded in making Washington pay attention. Some 2,000 people gathered at Freedom Plaza, heard speeches and music, and marched to the Chamber of Commerce and along lobbyist-lined K Street. Hundreds spent the night in sleeping bags on the plaza—illicitly, with light police presence. The organizers hold a permit through the end of the weekend, and what will happen after that remains to be seen.

Meanwhile, I’ve been busy writing about the various occupations for a variety of other publications, as well as giving interviews far and wide for such outlets as Al Jazeera, CBC, Pacifica Radio, New York 1, and WNYC’s Brian Lehrer. Here are some highlights:

]]>
You Have Searched Me and Known Me https://www.lelandquarterly.com/2011/06/you-have-searched-me-and-known-me/ Sun, 19 Jun 2011 19:49:04 +0000 https://www.therowboat.com/?p=1537 Over at The Dailymy latest?commentary on consumer technology gets theological:
Apple CEO Steve Jobs returned to the stage earlier this month to announce a long-awaited new product: iCloud. “We’re going to demote the PC and the Mac to just be a device,” he said. “We’re going to move your hub, the center of your digital life, into the cloud.” No longer will the data that circumscribe our lives, from our dental records to our unfinished novels, remain confined to the tangible shells that presently contain them. They’ll live elsewhere, up there, in a better place. Apple may be the latest to try, but no company has puffed out more clouds than Google. All of the Google services so many of us depend on — Gmail, Docs, Calendar, Reader, YouTube, Picasa — lure our electronic selves, bit by bit, out of our computers and up into the cloud. If the cloud is a heaven for our data, a better place up in the sky, then Google is, well, kind of like God. But what kind of God? Some have actually tried to find out. Their efforts may appear to be mere intellectual exercises. But they raise serious questions about the nature of faith. In 2004, a Universal Life Church minister named Peter Olsen started the Universal Church of Google; last year, the misleadingly named First Church of Google appeared as well. But by far the most developed denomination is the Church of Google, founded by a reclusive young Canadian around 2006. It comes complete with scriptures, ministers, prayers, a holiday and, best of all, nine proofs that Google is “the closest thing to a ‘god’ human beings have ever directly experienced.”
Read the rest: "Google as God."]]>
Over at The Dailymy latest?commentary on consumer technology gets theological:

Apple CEO Steve Jobs returned to the stage earlier this month to announce a long-awaited new product: iCloud. “We’re going to demote the PC and the Mac to just be a device,” he said. “We’re going to move your hub, the center of your digital life, into the cloud.” No longer will the data that circumscribe our lives, from our dental records to our unfinished novels, remain confined to the tangible shells that presently contain them. They’ll live elsewhere, up there, in a better place.

Apple may be the latest to try, but no company has puffed out more clouds than Google. All of the Google services so many of us depend on — Gmail, Docs, Calendar, Reader, YouTube, Picasa — lure our electronic selves, bit by bit, out of our computers and up into the cloud. If the cloud is a heaven for our data, a better place up in the sky, then Google is, well, kind of like God. But what kind of God?

Some have actually tried to find out. Their efforts may appear to be mere intellectual exercises. But they raise serious questions about the nature of faith. In 2004, a Universal Life Church minister named Peter Olsen started the Universal Church of Google; last year, the misleadingly named First Church of Google appeared as well. But by far the most developed denomination is the Church of Google, founded by a reclusive young Canadian around 2006. It comes complete with scriptures, ministers, prayers, a holiday and, best of all, nine proofs that Google is “the closest thing to a ‘god’ human beings have ever directly experienced.”

Read the rest: “Google as God.”

]]>
What’s at Stake in The Tree of Life? https://www.lelandquarterly.com/2011/06/whats-at-stake-in-the-tree-of-life/ Mon, 06 Jun 2011 18:36:48 +0000 https://www.therowboat.com/?p=1531 If you're into getting worked up about semi-artsy movies, the one you're supposed to get worked up about lately is Terrence Malick's new The Tree of Life. It won the Palme d'Or at Cannes this year. And got booed. You're especially supposed to get worked up, it seems, if you're into religion. At Killing the Buddha, I've just published an essay about the experience of being faith-based-marketed to at a Tree of Life screening recently.
My associate could sense the difference immediately, instinctively, without knowing exactly why at first. An experimental-film critic from Los Angeles, she goes to screenings a lot, and she knew this was not the normal crowd. Afterward, she explained all the subtleties of their misbehavior. They didn’t applaud when you’re supposed to. There was talking and rustling around during the credits—a big no-no, apparently. These people were cliquey, but differently so. What she could sense, I was able to fill in with a little more data: the room was full of religion people. I know because I am one, I guess. (She is not.) First, I recognized one of my editors at a Catholic magazine. There was also a man with a badge from the American Bible Society. When we sat down, I heard the group of dashing, coupled young professionals in front of us discussing things one doesn’t expect most young professionals to be talking about, like grace and the Seven Deadly Sins and plans to give a sermon. Next, another dashing young professional raised his voice above the chatter. Tall, blond, and neatly-blazered, he welcomed us, said he hoped we would enjoy the film, and invited us to discuss afterward how we could collaborate and “mobilize” “our communities” around it. That was another difference between this and the usual screening. We weren’t there to criticize, but to mobilize.
Read the rest at KtB.]]>
If you’re into getting worked up about semi-artsy movies, the one you’re supposed to get worked up about lately is Terrence Malick’s new The Tree of Life. It won the Palme d’Or at Cannes this year. And got booed.

You’re especially supposed to get worked up, it seems, if you’re into religion. At Killing the Buddha, I’ve just published an essay about the experience of being faith-based-marketed to at a Tree of Life screening recently.

My associate could sense the difference immediately, instinctively, without knowing exactly why at first. An experimental-film critic from Los Angeles, she goes to screenings a lot, and she knew this was not the normal crowd. Afterward, she explained all the subtleties of their misbehavior. They didn’t applaud when you’re supposed to. There was talking and rustling around during the credits—a big no-no, apparently. These people were cliquey, but differently so.

What she could sense, I was able to fill in with a little more data: the room was full of religion people. I know because I am one, I guess. (She is not.) First, I recognized one of my editors at a Catholic magazine. There was also a man with a badge from the American Bible Society. When we sat down, I heard the group of dashing, coupled young professionals in front of us discussing things one doesn’t expect most young professionals to be talking about, like grace and the Seven Deadly Sins and plans to give a sermon.

Next, another dashing young professional raised his voice above the chatter. Tall, blond, and neatly-blazered, he welcomed us, said he hoped we would enjoy the film, and invited us to discuss afterward how we could collaborate and “mobilize” “our communities” around it. That was another difference between this and the usual screening. We weren’t there to criticize, but to mobilize.

Read the rest at KtB.

]]>
Lull Me Into Rapture https://www.lelandquarterly.com/2011/05/lull-me-into-rapture/ Sun, 15 May 2011 14:56:12 +0000 https://www.therowboat.com/?p=1526 Today at The Daily, the new tablet-only newspaper-ish publication, I have a short essay on the latest forthcoming apocalypse:
About a decade ago, during a period of late-adolescent, almost apocalyptic urgency, with a sudden conversion to Roman Catholicism only a short time away, I discovered an unusual way to relax. At home, in my basement bedroom, I’d play Quake, a violent computer game. It was fairly typical teenage-boy stuff. But instead of listening to some kind of death metal while I played, I turned to an unlikely soundtrack: the Bible call-in show “Open Forum” — specifically, the soupy baritone of Harold Camping, the octogenarian radio evangelist. At the time, I had no idea why this combination worked so well. But thinking back on it now, the shoot-’em-up video game actually dramatized the condition of total depravity at the center of Camping’s theology. He kept reminding me that we’re really, really bad — just like the demons (or whatever they were) I was battling on the screen — and only saved by God’s supercharging grace. I could sense that a change was just around the corner, and maybe this odd activity helped free me from my old world and shepherd me into a new one.
Now, Camping is the man behind the predicted Rapture on May 21st—this coming Saturday. For the rest of the essay, I reflect on that, and on what The Daily's DEK describes as "what end-timers can teach the rest of us."]]>
Today at The Daily, the new tablet-only newspaper-ish publication, I have a short essay on the latest forthcoming apocalypse:

About a decade ago, during a period of late-adolescent, almost apocalyptic urgency, with a sudden conversion to Roman Catholicism only a short time away, I discovered an unusual way to relax. At home, in my basement bedroom, I’d play Quake, a violent computer game. It was fairly typical teenage-boy stuff. But instead of listening to some kind of death metal while I played, I turned to an unlikely soundtrack: the Bible call-in show “Open Forum” — specifically, the soupy baritone of Harold Camping, the octogenarian radio evangelist.

At the time, I had no idea why this combination worked so well. But thinking back on it now, the shoot-’em-up video game actually dramatized the condition of total depravity at the center of Camping’s theology. He kept reminding me that we’re really, really bad — just like the demons (or whatever they were) I was battling on the screen — and only saved by God’s supercharging grace. I could sense that a change was just around the corner, and maybe this odd activity helped free me from my old world and shepherd me into a new one.

Now, Camping is the man behind the predicted Rapture on May 21st—this coming Saturday. For the rest of the essay, I reflect on that, and on what The Daily‘s DEK describes as “what end-timers can teach the rest of us.”

]]>
Levitating Alien Mind Gods https://www.lelandquarterly.com/2011/04/levitating-alien-mind-gods/ Tue, 26 Apr 2011 14:04:54 +0000 https://www.therowboat.com/?p=1521 After months of delays and excuses, I finally got around to doing an interview with Jeffrey Kripal, a religion professor at Rice University. It's now up at The Immanent Frame. He's one of the great oddballs in the study of religion today, about whom grad students whisper to each other, "It's like he actually believes in this stuff!" More or less. And in the course of dismaying colleagues with his conclusions, he picks the kinds of subjects that other scholars of religion today need to be studying, but for one reason or another don't. (Take a look at?Mark Oppenheimer's recent piece about him in?The New York Times.)?His most recent books are Esalen: America and the Religion of No Religion, a study of the important spiritual retreat center atop Big Sur, and, now, Authors of the Impossible. We spoke about the latter. It's an account of four under-appreciated masters of the paranormal, men who sought after ways of understanding the unexplainable: psychic powers, UFOs, superhuman powers, and so on.
NS: Should I expect some kind of evasion if I were to ask what you really believe? JK: I don’t believe anything. And I believe everything. I am not being evasive or cute here. I am being precise. I don’t believe anything, in the sense that I think religious experiences are symbolic or semiotic—speakings across a gap, as it were—and so should not be taken literally,?ever. I believe everything, in the sense that I think that extreme religious experiences express, through image, symbol, and myth, some revelation of the real, some very dramatic contact with the sacred, always, of course, filtered and constructed through the body-brain in a particular place and time. NS: But what, then, counts as real? What are we dealing with here, behind the symbols? JK: I suspect that we are. But who is this “we”?? That is the deepest question we can ask, I think. If there is anything I believe, it is that we are not who we think we are. “Mind” or “consciousness” is not some neurological froth or emergent property of the computer brain, much less some ethnic or religious ego. Rather, it is a non-spatial, non-temporal presence of proportions so vast and so fantastic that there is really no way to exaggerate it, and there is certainly no way to “explain” it with either the absolute contextualist and relativist epistemologies of the humanities or the objectivist epistemologies and na?ve realisms of the sciences. Basically, I am suggesting that the human form is a hidden presence of truly mythological proportions. A recent dissertation, by Jason Kelly at the University of Ottawa, has attempted to capture my thought under my own early rubric of “mystical humanism.” I accept that. Everything religious can indeed be reduced to the human, but it turns out that the human is not at all what we thought. That is very close to “what I believe.”
The real marvel of Kripal's book, and what makes it the rare scholarly monograph that you really can't put down, is the way in which it is above all a meditation on, and an experiment with, fantastic writing. There's going to be a movie version too.]]>
<a href=”https://www.nytimes.com/imagepages/2010/11/13/BELIEFS.html”>After months of delays and excuses, I finally got around to doing an interview with Jeffrey Kripal, a religion professor at Rice University. It’s now up at The Immanent Frame. He’s one of the great oddballs in the study of religion today, about whom grad students whisper to each other, “It’s like he actually believes in this stuff!” More or less. And in the course of dismaying colleagues with his conclusions, he picks the kinds of subjects that other scholars of religion today need to be studying, but for one reason or another don’t. (Take a look at?Mark Oppenheimer’s recent piece about him in?The New York Times.)?His most recent books are Esalen: America and the Religion of No Religion, a study of the important spiritual retreat center atop Big Sur, and, now, Authors of the Impossible. We spoke about the latter. It’s an account of four under-appreciated masters of the paranormal, men who sought after ways of understanding the unexplainable: psychic powers, UFOs, superhuman powers, and so on.

NS: Should I expect some kind of evasion if I were to ask what you really believe?

JK: I don’t believe anything. And I believe everything. I am not being evasive or cute here. I am being precise. I don’t believe anything, in the sense that I think religious experiences are symbolic or semiotic—speakings across a gap, as it were—and so should not be taken literally,?ever. I believe everything, in the sense that I think that extreme religious experiences express, through image, symbol, and myth, some revelation of the real, some very dramatic contact with the sacred, always, of course, filtered and constructed through the body-brain in a particular place and time.

NS: But what, then, counts as real? What are we dealing with here, behind the symbols?

JK: I suspect that we are. But who is this “we”?? That is the deepest question we can ask, I think. If there is anything I believe, it is that we are not who we think we are. “Mind” or “consciousness” is not some neurological froth or emergent property of the computer brain, much less some ethnic or religious ego. Rather, it is a non-spatial, non-temporal presence of proportions so vast and so fantastic that there is really no way to exaggerate it, and there is certainly no way to “explain” it with either the absolute contextualist and relativist epistemologies of the humanities or the objectivist epistemologies and na?ve realisms of the sciences. Basically, I am suggesting that the human form is a hidden presence of truly mythological proportions. A recent dissertation, by Jason Kelly at the University of Ottawa, has attempted to capture my thought under my own early rubric of “mystical humanism.” I accept that. Everything religious can indeed be reduced to the human, but it turns out that the human is not at all what we thought. That is very close to “what I believe.”

The real marvel of Kripal’s book, and what makes it the rare scholarly monograph that you really can’t put down, is the way in which it is above all a meditation on, and an experiment with, fantastic writing. There’s going to be a movie version too.

]]>
Oprah-atic Citizenship https://www.lelandquarterly.com/2011/01/oprah-atic-citizenship/ https://www.lelandquarterly.com/2011/01/oprah-atic-citizenship/#comments Thu, 27 Jan 2011 18:29:39 +0000 https://www.therowboat.com/?p=1495 I'm really excited to announce that my interview with Kathryn Lofton, one of the most creative and brilliant young scholars of religion around right now, is now up at The Immanent Frame. Katie is a historian by trade, but over the years she has also cultivated a powerful fascination with Oprah, leading to her new book: Oprah: The Gospel of an Icon. It's a must-read, an ironic yet completely heartfelt encounter with pop culture's most iconic woman. Here's a bit of our conversation:
NS: Do you feel some responsibility to confront what Oprah represents, in the form of an active, engaged social critique? KL: It is incredibly important that we—women, men, believers, heathens, citizens—think, and think critically, about the female complaint, especially as it takes this specific form in the public sphere. Oprah is not just Oprah—she represents what has come to be a naturalized logic for women’s suffering. I would be lying if I didn’t say that writing this book was, for me, an act of feminism. But I would say that it is more important to me that it be understood as an act of criticism connected to the deep tissue of our national political and economic imaginary. So yes, this is an act of social critique. For as much as the solo striving hungry female is the object here, it is the silence of her sociality—all the while making commodity of her social receipt and struggle—that disturbs me. On her message boards, everyone testifies, but they don’t form social communities, social insurrection, or social protest. The social is incredibly absent from Oprah, even as she praises the idea of girlfriends, of groups, of clubs. The social is a rhetorical formulation leaving women exposed in their extremity without any public held accountable.
Read the rest at The Immanent Frame.]]>
I’m really excited to announce that my interview with Kathryn Lofton, one of the most creative and brilliant young scholars of religion around right now, is now up at The Immanent Frame. Katie is a historian by trade, but over the years she has also cultivated a powerful fascination with Oprah, leading to her new book: Oprah: The Gospel of an Icon. It’s a must-read, an ironic yet completely heartfelt encounter with pop culture’s most iconic woman.

Here’s a bit of our conversation:

NS: Do you feel some responsibility to confront what Oprah represents, in the form of an active, engaged social critique?

KL: It is incredibly important that we—women, men, believers, heathens, citizens—think, and think critically, about the female complaint, especially as it takes this specific form in the public sphere. Oprah is not just Oprah—she represents what has come to be a naturalized logic for women’s suffering. I would be lying if I didn’t say that writing this book was, for me, an act of feminism. But I would say that it is more important to me that it be understood as an act of criticism connected to the deep tissue of our national political and economic imaginary. So yes, this is an act of social critique. For as much as the solo striving hungry female is the object here, it is the silence of her sociality—all the while making commodity of her social receipt and struggle—that disturbs me. On her message boards, everyone testifies, but they don’t form social communities, social insurrection, or social protest. The social is incredibly absent from Oprah, even as she praises the idea of girlfriends, of groups, of clubs. The social is a rhetorical formulation leaving women exposed in their extremity without any public held accountable.

Read the rest at The Immanent Frame.

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