Podcast appearances and mentions of ann taves

Professor Ann Taves has spent her career studying religious experiences trying to understand what it means when someone says that they have spoken with God or they have seen an angel or had non-ordinary experiences. In this episode we talk about her work on visions and trances as well as her deep study on the similarities and differences between Mormonism, Alcoholics Anonymous and A Course In Miracles. We also look at Ann's recent study into people in both America and India and how they view their own ‘non ordinary' experiences. It is a fascinating look at one of the fundamental aspects of religious belief and how we can better understand it in the modern world.

Drawing from sources including the ethology of art and the cognitive science of religion, An Ethology of Religion and Art: Belief as Behavior (Routledge, 2020) proposes an improved understanding of both art and religion as behaviors developed in the process of human evolution. Looking at both art and religion as closely related, but not identical, behaviors a more coherent definition of religion can be formed that avoids pitfalls such as the Eurocentric characterization of religion as belief or the dismissal of the category as nothing more than false belief or the product of scholarly invention. The book integrates highly relevant insights from the ethology and anthropology of art, particularly the identification of "the special" by Ellen Dissanayake and art as agency by Alfred Gell, with insights from, among others, Ann Taves, who similarly identified "specialness" as characteristic of religion. It integrates these insights into a useful and accurate understanding and explanation of the relationship of art and religion and of religion as a human behavior. This in turn is used to suggest how art can contribute to the development and maintenance of religions. The innovative combination of art, science, and religion in this book makes it a vital resource for scholars of Religion and the Arts, Aesthetics, Religious Studies, Religion and Science and Religious Anthropology. Bryan Rennie is Professor Emeritus of Religion and Philosophy in the Religion Faculty at Westminster College, USA. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Drawing from sources including the ethology of art and the cognitive science of religion, An Ethology of Religion and Art: Belief as Behavior (Routledge, 2020) proposes an improved understanding of both art and religion as behaviors developed in the process of human evolution. Looking at both art and religion as closely related, but not identical, behaviors a more coherent definition of religion can be formed that avoids pitfalls such as the Eurocentric characterization of religion as belief or the dismissal of the category as nothing more than false belief or the product of scholarly invention. The book integrates highly relevant insights from the ethology and anthropology of art, particularly the identification of "the special" by Ellen Dissanayake and art as agency by Alfred Gell, with insights from, among others, Ann Taves, who similarly identified "specialness" as characteristic of religion. It integrates these insights into a useful and accurate understanding and explanation of the relationship of art and religion and of religion as a human behavior. This in turn is used to suggest how art can contribute to the development and maintenance of religions. The innovative combination of art, science, and religion in this book makes it a vital resource for scholars of Religion and the Arts, Aesthetics, Religious Studies, Religion and Science and Religious Anthropology. Bryan Rennie is Professor Emeritus of Religion and Philosophy in the Religion Faculty at Westminster College, USA. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/performing-arts

Drawing from sources including the ethology of art and the cognitive science of religion, An Ethology of Religion and Art: Belief as Behavior (Routledge, 2020) proposes an improved understanding of both art and religion as behaviors developed in the process of human evolution. Looking at both art and religion as closely related, but not identical, behaviors a more coherent definition of religion can be formed that avoids pitfalls such as the Eurocentric characterization of religion as belief or the dismissal of the category as nothing more than false belief or the product of scholarly invention. The book integrates highly relevant insights from the ethology and anthropology of art, particularly the identification of "the special" by Ellen Dissanayake and art as agency by Alfred Gell, with insights from, among others, Ann Taves, who similarly identified "specialness" as characteristic of religion. It integrates these insights into a useful and accurate understanding and explanation of the relationship of art and religion and of religion as a human behavior. This in turn is used to suggest how art can contribute to the development and maintenance of religions. The innovative combination of art, science, and religion in this book makes it a vital resource for scholars of Religion and the Arts, Aesthetics, Religious Studies, Religion and Science and Religious Anthropology. Bryan Rennie is Professor Emeritus of Religion and Philosophy in the Religion Faculty at Westminster College, USA. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

Drawing from sources including the ethology of art and the cognitive science of religion, An Ethology of Religion and Art: Belief as Behavior (Routledge, 2020) proposes an improved understanding of both art and religion as behaviors developed in the process of human evolution. Looking at both art and religion as closely related, but not identical, behaviors a more coherent definition of religion can be formed that avoids pitfalls such as the Eurocentric characterization of religion as belief or the dismissal of the category as nothing more than false belief or the product of scholarly invention. The book integrates highly relevant insights from the ethology and anthropology of art, particularly the identification of "the special" by Ellen Dissanayake and art as agency by Alfred Gell, with insights from, among others, Ann Taves, who similarly identified "specialness" as characteristic of religion. It integrates these insights into a useful and accurate understanding and explanation of the relationship of art and religion and of religion as a human behavior. This in turn is used to suggest how art can contribute to the development and maintenance of religions. The innovative combination of art, science, and religion in this book makes it a vital resource for scholars of Religion and the Arts, Aesthetics, Religious Studies, Religion and Science and Religious Anthropology. Bryan Rennie is Professor Emeritus of Religion and Philosophy in the Religion Faculty at Westminster College, USA. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/art

Drawing from sources including the ethology of art and the cognitive science of religion, An Ethology of Religion and Art: Belief as Behavior (Routledge, 2020) proposes an improved understanding of both art and religion as behaviors developed in the process of human evolution. Looking at both art and religion as closely related, but not identical, behaviors a more coherent definition of religion can be formed that avoids pitfalls such as the Eurocentric characterization of religion as belief or the dismissal of the category as nothing more than false belief or the product of scholarly invention. The book integrates highly relevant insights from the ethology and anthropology of art, particularly the identification of "the special" by Ellen Dissanayake and art as agency by Alfred Gell, with insights from, among others, Ann Taves, who similarly identified "specialness" as characteristic of religion. It integrates these insights into a useful and accurate understanding and explanation of the relationship of art and religion and of religion as a human behavior. This in turn is used to suggest how art can contribute to the development and maintenance of religions. The innovative combination of art, science, and religion in this book makes it a vital resource for scholars of Religion and the Arts, Aesthetics, Religious Studies, Religion and Science and Religious Anthropology. Bryan Rennie is Professor Emeritus of Religion and Philosophy in the Religion Faculty at Westminster College, USA. Caleb Zakarin is the Assistant Editor of the New Books Network. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/religion

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Health and Medicine] [Science] [Show ID: 37003]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Health and Medicine] [Science] [Show ID: 37003]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Health and Medicine] [Science] [Show ID: 37003]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Health and Medicine] [Science] [Show ID: 37003]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Health and Medicine] [Science] [Show ID: 37003]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices.In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA: Altered States of the Human Mind: Implications for Anthropogeny" [Health and Medicine] [Science] [Show ID: 37003]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices.In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA: Altered States of the Human Mind: Implications for Anthropogeny" [Health and Medicine] [Science] [Show ID: 37003]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Health and Medicine] [Science] [Show ID: 37003]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Health and Medicine] [Science] [Show ID: 37003]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Health and Medicine] [Science] [Show ID: 37003]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Health and Medicine] [Science] [Show ID: 37003]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Health and Medicine] [Science] [Show ID: 37003]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices.In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Experts address altered states of the mind that are deliberately induced by humans. We will address what is known about origins and mechanisms of these mind-altering practices. In doing so, we hope to gain new insights into the origins and workings of the human mind. Series: "CARTA - Center for Academic Research and Training in Anthropogeny" [Humanities] [Science] [Show ID: 36673]

Rather than "religion" and "non-religion," what does it mean to look at these phenomena as part of the broader category of worldviews and ways of life? Join us for a conversation on the category of worldviews and ways of life and what it means for individual meaning-making and the study of religion with Ann Taves, Professor Emerita of Religious Studies at University of California, Santa Barbara and PI of the Inventory of Nonordinary Experiences Project.

Rather than "religion" and "non-religion," what does it mean to look at these phenomena as part of the broader category of worldviews and ways of life? Join us for a conversation on the category of worldviews and ways of life and what it means for individual meaning-making and the study of religion with Ann Taves, Professor Emerita of Religious Studies at University of California, Santa Barbara and PI of the Inventory of Nonordinary Experiences Project.

We want to be in proper relationship with the world. In other words, we want to have as many true beliefs as possible, or, at least, fewer false beliefs. We hope the ideas we hold will suit us well for adapting to the demands of our social, moral, and physical environments.  This is also true when it comes to religious beliefs, but how do we discern which ones are justified true beliefs and which ones are wrongheaded? The numberless instances of religious disagreements should cause us to seriously doubt our religious truth claims and to exercise caution when interpreting our personal religious experiences. When it comes to settling religious disagreements, how do we determine who qualifies as an epistemic peer? How seriously ought we to take the religious views of other people? In this episode, Jeffrey Howard talks with Helen De Cruz, the Danforth Chair in the Humanities at Saint Louis University. Her research is concerned with the questions of why and how humans can deal with abstract, difficult to grapple concepts such as God or mathematical objects, and how we can engage in creative endeavors such as art and philosophy. She is also working on the question of how philosophy can help in discussions in the public sphere, including her recent monograph Religious Disagreement. She has received grants from the British Academy, the American Philosophical Association, and most recently, the John Templeton Foundation for a study on the origins of human-specific morality. Her work has been published in journals such as Philosophical Studies, the American Philosophical Quarterly, and the Australasian Journal of Philosophy.  Religious experts are supposed to have privileged knowledge about religion. Yet, philosophers, including philosophers of religion, tend to hold a variety of views that mirror those of the general public. If that’s the case, are they really that expert? Furthermore, what do we do about religious disagreement among laypeople? What are we to make of the knowledge gap between novices and experts? And how can we benefit by taking the conveyed religious experiences and beliefs of other people seriously? Show Notes: Religious Disagreement by Helen De Cruz (2019) Why We Need Religion by Stephen Asma (2018) The Varieties of Religious Experience by William James (1902) The Joy of Religion: Exploring the Nature of Pleasure in Spiritual Life by Ariel Glucklich (2020) ”What Should We Do When We Disagree?” by Jennifer Lackey  (2008) “Experts and Peer Disagreement” by Jennifer Lackey (2018) Epistemic Authority: A Theory of Trust, Authority, and Autonomy in Belief by Linda Zagzebski (2012) “Numerical Cognition and Mathematical Realism” by Helen De Cruz (2016) Fits, Trances, and Visions: Experiencing Religion and Explaining Experience from Wesley to James by Ann Taves (2000)

The Interview: In this episode of the LDS Perspectives Podcast, Laura Harris Hales interviews Mark Ashurst-McGee, a co-editor of a new book, Producing Ancient Scripture: Joseph Smith’s Translation Projects in the Development of Mormon Christianity. The Book of Mormon is well known, but there were several subsequent texts that Joseph Smith translated after the Book of Mormon. This collaborative volume is the first to provide in-depth analysis of each and every one of Joseph Smith’s translation projects. The compiled chapters explore Smith’s translation projects in focused detail and in broad contexts, as well as in comparison with one another. The various contributors approach Smith’s sacred texts historically, textually, linguistically, and literarily to offer a multidisciplinary view. While most of the contributors are Latter-day Saints, not all are. From its inception, the book was meant to be a scholarly work that anyone could read and engage in—whether a member of the Church of Jesus Christ of Latter-day Saints or from any other branch of the Restoration or any denomination of Christianity or any other faith or no faith. Due to this intentional editorial decision, there is nothing in the book asserting or excluding supernatural involvement. The various translation projects are studied not in terms of the ancient origins they claim for themselves but rather in terms of their translation into English by Joseph Smith in the modern age. Here is a brief overview of the comprehensive coverage provided in the book: A chapter by religious studies scholar Christopher James Blythe examines Joseph Smith’s translation projects broadly within the Christian tradition of spiritual gifts, especially the gifts of speaking in tongues and the interpretation of tongues. A chapter by literary scholar Jared Hickman compares Smith’s teachings about the “translation” of scripture and the “translation” (bodily transfiguration and ascension) of prophets such as Enoch and Elijah, showing how these two types of translation are related. A chapter by historian Michael Hubbard MacKay investigates Joseph Smith’s earliest efforts toward translation, when he transcribed characters from the golden plates and sent a transcript thereof with Martin Harris to have it translated by prominent scholars like Samuel Mitchill and Charles Anthon. A chapter by scholars Amy Easton-Flake and Rachel Cope shows how Emma Hale Smith, Mary Musselman Whitmer, and other women made Joseph Smith’s translation work possible and how they took on the roles of witnesses to the golden plates and their translation. A chapter by scholarly writer Samuel Morris Brown investigates what the Book of Mormon has to say about the method of translation and related forms of scriptural generation. A chapter by religious studies scholar Ann Taves compares Joseph Smith and the “translating” of the Book of Mormon with Helen Schucman and the “scribing” of A Course in Miracles—another long and complex religious text produced within a relatively short period of time. A chapter by historian Richard Lyman Bushman explores how the Book of Mormon has a heightened and unusual awareness of its own construction as a book. It also considers how the early American history and culture of books and bookmaking may have influenced the way people understood this and other translation projects. A chapter by historian and comparative religion scholar Grant Hardy explores the similarities and differences between the Book of Mormon and Joseph Smith’s “thus saith the Lord” genre of commandments and other revelations (like those found in the Doctrine and Covenants), along with giving special attention to the rhetorical effect of the narrative history found in the Book of Mormon. A chapter by scholars David W. Grua and William V. Smith thoroughly investigates the text of the new account of John now found in Doctrine and Covenants 7. A chapter by New Testament scholars Thomas A.

The Interview: In this episode of the LDS Perspectives Podcast, Laura Harris Hales interviews Mark Ashurst-McGee, a co-editor of a new book, Producing Ancient Scripture: Joseph Smith’s Translation Projects in the Development of Mormon Christianity. The Book of Mormon is well known, but there were several subsequent texts that Joseph Smith translated after the Book of Mormon. This collaborative volume is the first to provide in-depth analysis of each and every one of Joseph Smith’s translation projects. The compiled chapters explore Smith’s translation projects in focused detail and in broad contexts, as well as in comparison with one another. The various contributors approach Smith’s sacred texts historically, textually, linguistically, and literarily to offer a multidisciplinary view. While most of the contributors are Latter-day Saints, not all are. From its inception, the book was meant to be a scholarly work that anyone could read and engage in—whether a member of the Church of Jesus Christ of Latter-day Saints or from any other branch of the Restoration or any denomination of Christianity or any other faith or no faith. Due to this intentional editorial decision, there is nothing in the book asserting or excluding supernatural involvement. The various translation projects are studied not in terms of the ancient origins they claim for themselves but rather in terms of their translation into English by Joseph Smith in the modern age. Here is a brief overview of the comprehensive coverage provided in the book: A chapter by religious studies scholar Christopher James Blythe examines Joseph Smith’s translation projects broadly within the Christian tradition of spiritual gifts, especially the gifts of speaking in tongues and the interpretation of tongues. A chapter by literary scholar Jared Hickman compares Smith’s teachings about the “translation” of scripture and the “translation” (bodily transfiguration and ascension) of prophets such as Enoch and Elijah, showing how these two types of translation are related. A chapter by historian Michael Hubbard MacKay investigates Joseph Smith’s earliest efforts toward translation, when he transcribed characters from the golden plates and sent a transcript thereof with Martin Harris to have it translated by prominent scholars like Samuel Mitchill and Charles Anthon. A chapter by scholars Amy Easton-Flake and Rachel Cope shows how Emma Hale Smith, Mary Musselman Whitmer, and other women made Joseph Smith’s translation work possible and how they took on the roles of witnesses to the golden plates and their translation. A chapter by scholarly writer Samuel Morris Brown investigates what the Book of Mormon has to say about the method of translation and related forms of scriptural generation. A chapter by religious studies scholar Ann Taves compares Joseph Smith and the “translating” of the Book of Mormon with Helen Schucman and the “scribing” of A Course in Miracles—another long and complex religious text produced within a relatively short period of time. A chapter by historian Richard Lyman Bushman explores how the Book of Mormon has a heightened and unusual awareness of its own construction as a book. It also considers how the early American history and culture of books and bookmaking may have influenced the way people understood this and other translation projects. A chapter by historian and comparative religion scholar Grant Hardy explores the similarities and differences between the Book of Mormon and Joseph Smith’s “thus saith the Lord” genre of commandments and other revelations (like those found in the Doctrine and Covenants), along with giving special attention to the rhetorical effect of the narrative history found in the Book of Mormon. A chapter by scholars David W. Grua and William V. Smith thoroughly investigates the text of the new account of John now found in Doctrine and Covenants 7. A chapter by New Testament scholars Thomas A.

Religious Experience - For almost thirty years, Ann Taves has been studying unusual experiences that researchers variously characterize as religious, mystical, anomalous, Broadcast on OAR 105.4FM Dunedin www.oar.org.nz

Ann Taves, professor of religious studies at the University of California, Santa Barbara, presents at "The First Vision of Joseph Smith, Jr.: 200 Years On" conference.

Jim and Kim explore the science of having religious experiences, with the help of special guest Dr. Ann Taves. Why do people have religious experiences? [...]

I’ve often asked myself this question: “How do religions begin?” I don’t know about you, but I think I would be very, very skeptical if someone told me that they’d had just received a revelation, communicated with some spiritual “higher power,” or had some sort of mystical-though-divinely-inspired experience. Ditto with miracles: I just don’t know if I’d believe someone who claimed to have witnesses a miracle. Perhaps it’s the age we live in: most of us just have a hard time swallowing encounters with the “supernatural.” Yet “religions” (if that’s the right word, and I think it is) have appeared in modern times among people who (dare I say) think pretty much the way I do–and perhaps you do as well. How does this happen? Well, Ann Taves, has written a wonderful book that attempts to answer this question, and in a way that is very respectful of the new religions she studies. It’s called Revelatory Events: Three Case Studies of the Emergence of New Spiritual Paths (Princeton University Press, 2016) and I highly recommend it to you. In the interview, we spend most of our time talking about Bill Wilson and the emergence of Alcoholics Anonymous, a “spiritual path” (to use her excellent phrase) that I myself have walked. Listen in. Learn more about your ad choices. Visit megaphone.fm/adchoices

I’ve often asked myself this question: “How do religions begin?” I don’t know about you, but I think I would be very, very skeptical if someone told me that they’d had just received a revelation, communicated with some spiritual “higher power,” or had some sort of mystical-though-divinely-inspired experience. Ditto with miracles: I just don’t know if I’d believe someone who claimed to have witnesses a miracle. Perhaps it’s the age we live in: most of us just have a hard time swallowing encounters with the “supernatural.” Yet “religions” (if that’s the right word, and I think it is) have appeared in modern times among people who (dare I say) think pretty much the way I do–and perhaps you do as well. How does this happen? Well, Ann Taves, has written a wonderful book that attempts to answer this question, and in a way that is very respectful of the new religions she studies. It’s called Revelatory Events: Three Case Studies of the Emergence of New Spiritual Paths (Princeton University Press, 2016) and I highly recommend it to you. In the interview, we spend most of our time talking about Bill Wilson and the emergence of Alcoholics Anonymous, a “spiritual path” (to use her excellent phrase) that I myself have walked. Listen in. Learn more about your ad choices. Visit megaphone.fm/adchoices

I’ve often asked myself this question: “How do religions begin?” I don’t know about you, but I think I would be very, very skeptical if someone told me that they’d had just received a revelation, communicated with some spiritual “higher power,” or had some sort of mystical-though-divinely-inspired experience. Ditto with miracles: I just don’t know if I’d believe someone who claimed to have witnesses a miracle. Perhaps it’s the age we live in: most of us just have a hard time swallowing encounters with the “supernatural.” Yet “religions” (if that’s the right word, and I think it is) have appeared in modern times among people who (dare I say) think pretty much the way I do–and perhaps you do as well. How does this happen? Well, Ann Taves, has written a wonderful book that attempts to answer this question, and in a way that is very respectful of the new religions she studies. It’s called Revelatory Events: Three Case Studies of the Emergence of New Spiritual Paths (Princeton University Press, 2016) and I highly recommend it to you. In the interview, we spend most of our time talking about Bill Wilson and the emergence of Alcoholics Anonymous, a “spiritual path” (to use her excellent phrase) that I myself have walked. Listen in. Learn more about your ad choices. Visit megaphone.fm/adchoices

I’ve often asked myself this question: “How do religions begin?” I don’t know about you, but I think I would be very, very skeptical if someone told me that they’d had just received a revelation, communicated with some spiritual “higher power,” or had some sort of mystical-though-divinely-inspired experience. Ditto with miracles: I just don’t know if I’d believe someone who claimed to have witnesses a miracle. Perhaps it’s the age we live in: most of us just have a hard time swallowing encounters with the “supernatural.” Yet “religions” (if that’s the right word, and I think it is) have appeared in modern times among people who (dare I say) think pretty much the way I do–and perhaps you do as well. How does this happen? Well, Ann Taves, has written a wonderful book that attempts to answer this question, and in a way that is very respectful of the new religions she studies. It’s called Revelatory Events: Three Case Studies of the Emergence of New Spiritual Paths (Princeton University Press, 2016) and I highly recommend it to you. In the interview, we spend most of our time talking about Bill Wilson and the emergence of Alcoholics Anonymous, a “spiritual path” (to use her excellent phrase) that I myself have walked. Listen in. Learn more about your ad choices. Visit megaphone.fm/adchoices

I’ve often asked myself this question: “How do religions begin?” I don’t know about you, but I think I would be very, very skeptical if someone told me that they’d had just received a revelation, communicated with some spiritual “higher power,” or had some sort of mystical-though-divinely-inspired experience. Ditto with...

I've often asked myself this question: “How do religions begin?” I don't know about you, but I think I would be very, very skeptical if someone told me that they'd had just received a revelation, communicated with some spiritual “higher power,” or had some sort of mystical-though-divinely-inspired experience. Ditto with miracles: I just don't know if I'd believe someone who claimed to have witnesses a miracle. Perhaps it's the age we live in: most of us just have a hard time swallowing encounters with the “supernatural.” Yet “religions” (if that's the right word, and I think it is) have appeared in modern times among people who (dare I say) think pretty much the way I do–and perhaps you do as well. How does this happen? Well, Ann Taves, has written a wonderful book that attempts to answer this question, and in a way that is very respectful of the new religions she studies. It's called Revelatory Events: Three Case Studies of the Emergence of New Spiritual Paths (Princeton University Press, 2016) and I highly recommend it to you. In the interview, we spend most of our time talking about Bill Wilson and the emergence of Alcoholics Anonymous, a “spiritual path” (to use her excellent phrase) that I myself have walked. Listen in. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/drugs-addiction-and-recovery

I’ve often asked myself this question: “How do religions begin?” I don’t know about you, but I think I would be very, very skeptical if someone told me that they’d had just received a revelation, communicated with some spiritual “higher power,” or had some sort of mystical-though-divinely-inspired experience. Ditto with miracles: I just don’t know if I’d believe someone who claimed to have witnesses a miracle. Perhaps it’s the age we live in: most of us just have a hard time swallowing encounters with the “supernatural.” Yet “religions” (if that’s the right word, and I think it is) have appeared in modern times among people who (dare I say) think pretty much the way I do–and perhaps you do as well. How does this happen? Well, Ann Taves, has written a wonderful book that attempts to answer this question, and in a way that is very respectful of the new religions she studies. It’s called Revelatory Events: Three Case Studies of the Emergence of New Spiritual Paths (Princeton University Press, 2016) and I highly recommend it to you. In the interview, we spend most of our time talking about Bill Wilson and the emergence of Alcoholics Anonymous, a “spiritual path” (to use her excellent phrase) that I myself have walked. Listen in. Learn more about your ad choices. Visit megaphone.fm/adchoices

Ann Taves joins us to discuss her work arguing that we should study religions under the broader rubric of "worldviews" and "ways of life". This ambitious interdisciplinary project aims to place a micro-level analysis of individual worldviews into a broader evolutionary perspective.

This conversation focuses on one of the most enduring and difficult issues facing the Academy: what is the relationship between theology and religious studies? 2015 AAR president Tom Tweed presides over the exchange between Ann Taves, a distinguished scholar of religious studies (University of California, Santa Barbara) and Graham Ward, a distinguished scholar of theology (University of Oxford), by asking each to identify the epistemic, moral, and aesthetic values that inform their work.

On Tuesday, August 4th, the LDS Church in conjunction with the Community of Christ held a press conference announcing the newest volume in the ongoing Joseph Smith Papers project. This new two-volume work contains high definition color pictures of each page of the Book of Mormon "printers manuscript" (owned by the Community of Christ) on one side of each page spread, with a transcription on the other. It will be a wonderful boon to scholars and others interested in the Book of Mormon and processes by which it came into print. What has overshadowed the news of this important publishing effort, however, is the fact that the book contains four full-color photographs of a chocolate-colored, striated stone that is purported to be the seer stone Joseph Smith used to receive the English words he used in dictating the Book of Mormon. Scholars and others well-read in Mormon origins have long known about this seer stone and its use in the translation process (and the Church last year actually released an essay in its Gospel Topics series that speaks about the stone), but actually seeing it has forced them to confront again--and startled others who are learning of it for the first time--just how steeped Joseph Smith and early saints were in what D. Michael Quinn has labeled a "magic world view." This publishing event now calls for careful and informed exposition. Didn’t Joseph Smith say there were interpreters (what Latter-day Saints came to refer to as Urim and Thummim) in the stone box containing the plates that were like spectacles attached to a breastplate? Did he use those interpreters at all? What, exactly (or as best we can tell from a scattered record), was the process by which the Book of Mormon came about? How did the words to speak come to Joseph? Were they printed English words that appeared on the interpreters/seer stone that he then said aloud to his scribes, or was the process less mechanical than that, more of a conceptual and revelatory process? With D. Michael Quinn, Ann Taves, and Ron Barney as expert guides, this two-part Mormon Matters episode explores these and many other questions about the processes. It also spends a significant amount of time on the more meta-issues that are now arriving for those startled to learn of or see the stones. How could we as a church allow for so long such a mismatch between the typical version, told both in prose and visual images, of Smith’s translation of the plates and what the historical record actually shows? Has there been a deliberate cover up, or something less deceptive and more understandable given the historical knowledge level of LDS leaders? How do these panelists, as well as Mormon Matters host Dan Wotherspoon, frame for their scholarly and/or faith lives a full awareness of Smith’s use of stones and other "magical" objects?

On Tuesday, August 4th, the LDS Church in conjunction with the Community of Christ held a press conference announcing the newest volume in the ongoing Joseph Smith Papers project. This new two-volume work contains high definition color pictures of each page of the Book of Mormon "printers manuscript" (owned by the Community of Christ) on one side of each page spread, with a transcription on the other. It will be a wonderful boon to scholars and others interested in the Book of Mormon and processes by which it came into print. What has overshadowed the news of this important publishing effort, however, is the fact that the book contains four full-color photographs of a chocolate-colored, striated stone that is purported to be the seer stone Joseph Smith used to receive the English words he used in dictating the Book of Mormon. Scholars and others well-read in Mormon origins have long known about this seer stone and its use in the translation process (and the Church last year actually released an essay in its Gospel Topics series that speaks about the stone), but actually seeing it has forced them to confront again--and startled others who are learning of it for the first time--just how steeped Joseph Smith and early saints were in what D. Michael Quinn has labeled a "magic world view." This publishing event now calls for careful and informed exposition. Didn’t Joseph Smith say there were interpreters (what Latter-day Saints came to refer to as Urim and Thummim) in the stone box containing the plates that were like spectacles attached to a breastplate? Did he use those interpreters at all? What, exactly (or as best we can tell from a scattered record), was the process by which the Book of Mormon came about? How did the words to speak come to Joseph? Were they printed English words that appeared on the interpreters/seer stone that he then said aloud to his scribes, or was the process less mechanical than that, more of a conceptual and revelatory process? With D. Michael Quinn, Ann Taves, and Ron Barney as expert guides, this two-part Mormon Matters episode explores these and many other questions about the processes. It also spends a significant amount of time on the more meta-issues that are now arriving for those startled to learn of or see the stones. How could we as a church allow for so long such a mismatch between the typical version, told both in prose and visual images, of Smith’s translation of the plates and what the historical record actually shows? Has there been a deliberate cover up, or something less deceptive and more understandable given the historical knowledge level of LDS leaders? How do these panelists, as well as Mormon Matters host Dan Wotherspoon, frame for their scholarly and/or faith lives a full awareness of Smith’s use of stones and other "magical" objects?

In this second part we ask "the epistemic/ontological question": in studying these experiences, how far should we be concerned with the ontology? Would to do so be an abandonment of the scientific materialism which underpins the discipline, and therefore a slide back into theology? Or can there be a bigger model of materialism - a "complicated materialism", to use Ann Taves' expression - in which these phenomena might be suitably explicable?