James Ungureanu has recently published a peculiar review of my book An Unnatural History of Religions in the March 2022 issue of Isis: A Journal of the History of Science Society. At the very beginning of his contribution, Ungureanu claims that I was “upset” when I “bemoan[ed] rather petulantly” (sic), “lamented”, and “artlessly proclaim[ed in my book my] deepest convictions”, that is, some Lapalissian statements that are part of the current scientific consensus and are directed against pseudohistorical assertions and neocreationist, esotericist, and spiritualist dogmas that characterise the past, and to some extent the present, of the academic field known as History of Religions. I was certainly not “upset” when I wrote the uncontroversial lines that managed to provoke such a defensive reaction in the reviewer. However, being “upset” is exactly the emotional state I was in after reading Ungureanu’s review.
Read moreMy J. Z. Smith is a pheneticist (sort of)
In late 2018, less than a year after historian of religion extraordinaire Jonathan Z. Smith had passed away, I submitted an abstract to an interesting conference organized by the Department of Philosophy and Religious Studies at the Norwegian University of Science and Technology, Trondheim, Norway, entitled “When the Chips are Down,” It’s Time to Pick Them Up: Thinking With Jonathan Z. Smith. This post tentatively provides an account of what I might have come up with provided that my submission were accepted (which, alas, was not).
Read moreEliadology and the Fallacy of Emotive Language
Any critical and epistemologically warranted comment against the old phenomenological paradigm in the History of Religions is usually declassed by interested apologists as unworthy of attention - like Eliade taught the field to do - and/or labeled in such a way as to elicit hatred and dodge the issue at stake. It is also a form of begging the question to strengthen one’s defence. And as such, it is a dangerous fallacy.
Read moreThe deafening silence of Religious Studies
It’s quite mind-boggling how the most toxic scholars of the past in the academic study of religion(s) have escaped unscathed the BLM movement’s criticism or the fury of cancel culture. How come statues like those dedicated to Churchill, Washington, Columbus, Confederates, slave traders, and racists all the world over were defaced or toppled down last year while the busts of Mircea Eliade are still standing? How is it possible that a chair at the University of Chicago is still entitled to Eliade while cancel culture is reclaiming so many academic and intellectual victims almost on a daily basis?
Read moreA Pirandellian History of Religions
In 1905, Italian novelist and future Nobel prize laureate Luigi Pirandello (1867-1936) published a short story entitled L’eresia catara (“The Cathar Heresy”). In his novella, Pirandello follows the pitiful personal and professional misadventures of Bernardino Lamis, a shy and modest Full Professor of History of Religions (professore ordinario di storia delle religioni) in an unnamed Italian University.
Read more