Periodic Reporting for period 1 - BBP (Bridging Belief and Practice)
Berichtszeitraum: 2015-09-28 bis 2017-09-27
Research gap between the study of beliefs and the study of practices is gradually being recognized by the philosophers. Prominent researchers recently articulated that in contemporary philosophy religious practices, and their embodied and extended aspects, are undertheorized, which has negative consequences for investigation of religion. However, no solution was proposed so far.
The aim of the project was to bridge the aforementioned research gap by reconsidering the concept of belief, and emphasizing its embodied aspects. Even though beliefs and practices are heterogeneous issues, there is one thing which unites them and serves as their core – human body. We form beliefs on the basis of embodied perception and practice beliefs using our bodily capabilities to move, speak, dance etc. The project reached its goal by elucidation of undertheorized embodied properties of religious belief and then reconsidering the relation between beliefs and practices within embodied framework. The chosen method allowed to provide explanation of some discrepancies of religious beliefs and practices (‘belief as an artefact’), which gives insight into the nature of religious disagreement and can be potentially used to improve inter-religious dialogue. Finally, a new conceptual framework for the investigation of the link between beliefs and practices, that can be used both by empirical researchers and philosophers, was developed.
The next step was to revise the religious belief from embodied perspective. Doctrinal belief poses a puzzle: on the one hand, philosophy and theology often deem knowing it essential for belonging to religious traditions. Such doctrines as “God is Trinity” or “There is no self” are deemed to lie at the heart of religion. On the other hand, empirical facts as theological incorrectness and disinterest of common believers in the content of doctrines show that people often do not understand the content of doctrines and do not care about getting it right. How can we understand the role doctrines play in religious practice? Application of embodied method showed that in lived religion doctrine is often treated as a sacred artefact (for example, as an icon). It is held without proper understanding of its propositional contents, but with a reverence and a strong adherence to them. Thus, what is considered to belong to the domain of mental states and their propositional content (doctrinal belief), in lived religion is treated similarly to a material object of embodied religious practice.
In the final part of my work I brought together the most insightful ideas of embodied approaches in order to develop a new embodied framework suitable for both empirical and philosophical study of religion. Thus I proposed to base our understanding of religion not upon the content of doctrinal beliefs, but upon embodied perception of religious meaning. This allowed to shift philosophical consideration of religion from the propositional content of doctrines to religious perceptions and the embodied means of gaining them. Furthermore, it refocuses consideration of religious practices and material culture, which allows to include these into philosophical scope. One of important conclusions is that religious behavior is not always caused by propositional beliefs, but instead follows religious perceptions and is cued by material artefacts and the structure of environment. This means that some of the properties attributed to beliefs in religion can be realized by non-mental objects as artefacts and places. Therefore, the proposed embodied framework successfully accounts for the discrepancies of beliefs and practices, identified in the first part of this work.
The results of this work were presented at the following international conferences and symposiums: Open End Meeting, Birmingham 2016, Religious Diversity Cluster Frankfurt, 2016; Faithful Attitudes Manchester, May 2017.
Additionally, the results were disseminated at invited presentations at University of Lund 2017, Centre for Philosophy of Religion Leeds 2017, University of Birmingham 2016, Center for Religion and Society Uppsala University 2018.
The training and new knowledge obtained during fellowship allowed the fellow to secure a temporary position at CRS, Uppsala University. The fellow’s work has been very well received by the scientific community: three contributions to international conferences have been presented, two of which were invited; two journal articles have been submitted, the manuscript of “Bridging Beliefs and Practices” is being reviewed by a publisher, and further journal manuscripts are in preparation. The information about the project and its results was also disseminated by means of creating a short video. https://youtu.be/-4nY2M2upx4