Learning Outcomes
Students who successfully complete the course will be able to:
-Recognize the object of study of religion as an interesting aspect of a complex social
-Recognize and understand those human behaviors that are deemed religions
-Critically approach the religions of both the ancient and modern world
-Assess how and why an institution, a social movement, or a group end up being considered a religion
-Structurally integrate the category "religion" in the broader complex system of human behavior
Course Content (Syllabus)
A. We are examining the issue: "What is the scientific study of religion?" An excellent response may be provided to this question by asking first "where is the study of religion practiced, by whom and to what end?" The answer(s), predicated on the relevance of individual interests, can lead to very different paths and conclusions concerning different people. Another point of interest is the “definition” and “classification” of religion(s). How may one actually define, classify, and study religion(s)? One could find answers to such questions if it remains clear that one's way of thinking and research is always directly related to the milieu in which one works. This is a sine qua non factor. Undoubtedly, the public university constitutes that very context, an institution related solely to the scientific research and way of thinking. It is only within this frame that one can approach religion(s) scientifically and draw acceptable conclusions that are free of generalizations and inaccuracies, providing in this way valid answers to the initial question of what is the scientific study of religion.
B.Has there ever been what we call Greek religion? The question may seem problematic, but it must be clear from the outset that Greek religion as a monolithic phenomenon never existed. When Greece emerged from the darkness of the past around 800 BCE, various communities (poleis = cities) developed. Each had its own pantheon in which some gods were more important than others, whereas others were never worshiped. Each city had its mythology, religious calendar, religious celebrations.
Other related topics covered in the course are:
- the concept of polytheism, piety, purity and pollution,
- the representatives of the "sacred"
- rituals and their importance
- alternative forms of Greek piety: mystic cults (Thesmophoria - worship of Dionysus) and mystery cults (Eleusinian mysteries), "Orphic worldview".
Keywords
Scientific Study of Religion, Sui generis study of Religion, Religion, Definition, Classification, Comparison, Sacred, Holy, Myth, Ritual.
Additional bibliography for study
A. 1. W. Braun - R. McCutcheon (επιμ.), 2003. Εγχειρίδιο Θρησκειολογίας (μετ. Δ. Ξυγαλατάς. Επιμ. Π. Παχής), Θεσσαλονίκη: εκδόσεις Bάνιας.
2. Δ. Ξυγαλατάς, Η δύναμη της τελετουργίας. Συμβολικές πράξεις που μας ενώνουν, μας χωρίζουν και μας εμπνέουν (μετ. Μ. Καλοφωλιά), Αθήνα, 2023.
3. H. Whitehouse, Τύποι θρησκευτικότητας. Μια γνωσιακή θεωρία της μετάδοσης των θρησκευτικών αντιλήψεων (μετ. Δ. Ξυγαλατάς), Θεσ/νίκη 2006.
4. P. Borgeaud, Η ευρωπαϊκή σκέψη περί θρησκειών (μετ. Μ. Πατέρα), Αθήνα 2025.
B. 1. W. Burkert, Αρχαία ελληνική θρησκεία, Αρχαϊκή και κλασική εποχή (μετ. Ν.Π.Μπεζεντάκος – Αφρ. Αβαγιανού), Αθήνα 1993.
2. L. Bruit Zaidman – P Schmitt Pantel, Η θρησκεία στις ελληνικές πόλεις της κλασικής εποχής (μετ. Κ. Μπούρας, επιμ. Μ. Τριανταφύλλου), Αθήνα 2002.
3. J. P. Vernant, Μύθος και θρησκεία στην αρχαία Ελλάδα (μετ. Μ.Ι. Γιόση), Αθήνα 2000.
4. F. Graf, Εισαγωγή στη Μελέτη της Ελληνικής Μυθολογίας (μετ. Α. Λέλλου), Αθήνα 2018.
5. F. Graf, Η Μαγεία στην Ελληνορωμαϊκή Αρχαιότητα. Πλησιάζοντας τους θεούς και βλάπτοντας τους ανθρώπους (μετ. Ι. Μυλωνόπουλος), Αθήνα 2004.
6. R. Parker, Οι ελληνικοί θεοί πέρα από την Ελλάδα. Ονόματα, χαρακτήρες, μεταμορφώσεις (μετ. Π. Σουλτάνης), Αθήνα 2021.
7. Ε. Δ. Καρακάντζα, Αρχαίοι ελληνικοί μύθοι. Ο θεωρητικός λόγος του 20ού αιώνα για τη φύση και την ερμηνεία τους, Αθήνα 2004.
8. W. Burkert, Μυστηριακές λατρείες της αρχαιότητας (μετ. Έ. Ματθαίου), Αθήνα 1997.
9. L. H. Martin, Οι θρησκείες της ελληνιστικής εποχής (μετ. Δ. Ξυγαλατάς), Βάνιας 2004.