Masuzawa notes [Mon.2.22.2010]

Masuzawa notes [Mon.2.22.2010] - 1 Q: How has modern...

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Q: How has modern scholarship in religion viewed the origin of religion? The position of the stud (79): in an academy w plenty of rules & regulations on how to act in a scholarly wy + while at same time there are warnings against Moreover, there is an impressn that the objct/subject the observer or “western man” is studyg is alive or “was once alive”—th objct is somethg precious & there is an impressn that it is in danger of being violatd/reduced “to a mere social fact… or perhaps even to nothing” bc it is in a time of a harsh world of “invasive sciences” (79) o There is a striking dictum involved in modern scholarly investigation of rlg: “thou shalt not quest for the origin of religion” (79) o It is as if the integrity of scholars is depndnt on their compliance w this “vow” (79) o H: this contrasts how the “founding fathers” of the HIS of RLG violatd this rule (80) The result of the legacy of the “founding fathers” is the denial of seeking after the origin of rlgs (80) The act of denial to seek after the origin of rlg seems “religious” and possible to classify under “religion” (80) A “curious” aspect of the modern study of rlg is the assertion that rlg is concernd w origins (80) A curious configuration is that “western man” denies himself the freedom to seek after th origin of rlgs for th sake of sci, while their subjcts r unhindered to indulge in their desire ( my interp i.e. their desire to indulge in religion—ironic I think according to Masuzawa ) (81) There is an ambivalence in modern western scholarship of rlgs: 1) an abivalent attitude towards the “forefathers” in the study of rlg: admiration for their daring to
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Masuzawa notes [Mon.2.22.2010] - 1 Q: How has modern...

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