PROGRAMME AND ABSTRACTS - Università degli Studi di Messina

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whereas other European centers such as the one in Groningen and the research project in Helsinki share assumptions similar to the RCC. I therefore ask in my paper if the programmatic insistence on maintaining the links between religion, cognition and culture is a peculiarly European approach. And if so, why? A brief look at some of the lines of earlier research in different disciplines, I claim, may give us an answer. Mon 14 th , 11.40-12.20, Aula Magna Tim Jensen, IAHR General Secretary, University of Southern Denmark, Odense, Denmark The EASR within the world scenario of the IAHR 2000-2009. Observations and Reflections. The EASR was founded at an IAHR Special Conference in Cracow, Poland (May 2000), and it became affiliated with the IAHR at the IAHR XVIIIth World Congress in 2000 in Durban, SA. Since 2001, the EASR has held an annual conference each and every year, and it has, I think, also adopted new member associations each and every year. The EASR, consequently, is now a successful and rather powerful IAHR regional association with (2009) 21 (22?) member associations. Though the proper celebration of the EASR decennial then coincides, not with this conference but with the IAHR XXth World Congress in Toronto in August 2010, I welcome this invitation to share with the EASR members and conference participants some of the observations and reflections on the EASR and the IAHR (and the relation between the two) which I have done during the last 9 years, first serving the EASR as General Secretary (2000- 2004), then (2005-2009) serving the IAHR as General Secretary. Mon 14 th , 15.00-15.40, Aula Magna Kim Knott, EASR General Secretary, University of Leeds, United Kingdom Theoretical and methodological resources for breaking open the secular and exploring the boundary between religion and non-religion. The secular condition, secularism and the associated non-religious ideological categories of agnosticism and atheism have particular significance in contemporary Europe (which, according to Grace Davie, is ‘the exceptional case’). Given that these concepts and their associated fields of belief, practice and organisation represent a counter-field of interest for scholars of religion, as well as an increasingly important arena in the politics of religion, we ignore them at our peril. I will present some resources for their investigation, with reference to several examples of religious/secular controversy. Furthermore, I will examine what happens around the boundary between the religious and secular and make a case for a reconstitution of the object of our studies to include ‘non-religion’ as well as ‘religion’. Enrico Montanari, University of Roma “La Sapienza”, Italy 8 Tue 15 th , 12.20-13.00, Auditorium Comparative Method and Historic-Religious “Commitment”: the Concept of “Saecular Faith” in R. Pettazzoni. Pettazzoni’s historicist conception is not non-religious nor irreligious: it proposes a “secular faith” in a “religion of this world”, and therefore it is presented as a “third way” between Catholic faith and secular agnosticism, defined “defeatist”. This “secular faith”, recognizable in
some trends of thought between the 19 th and the 20 th century, also includes history of religions as a way of wordly “salvation”: this is a perspective, in a way, comparable to M. Eliade’s conception (history of religions considered as “saving discipline”), though different for contents and aims. During the fifties, Pettazzoni defined in a better way the outlines of his “secular faith”, connecting it with a “sacralization of the profane”, considered as a religious valorization of working and precisely as a redemption characteristic of the condition humaine (Malraux). Another source of his thought is a reflection on the legacy of polytheism, understood not in the recent neo-pagan deformations, but in a recall (of classicist origin) of values which are constitutive of the “civic” dimension of modern society. This “religious” commitment of Pettazzoni doesn’t privilege religion as a category compared to the “categories of the spirit” fixed by Croce, nor it excludes it. In Pettazzoni, “religious history” is an ineliminable ingredient of the history of civilizations, along with the history of arts, of economy, of philosophy, etc. In this sense, through the proposal of a “religion of the State”, dialectically compared with a “religion of Man”, the concept of religion appears to be broadened and not reduced, removed or nullified (according to the outlines of an “absolute historicism”): in this way, it makes easier the elaboration of an inclusive “historical science of religions”, which is compatible and complementary with a perspective of “phenomenological” type. Mon 14 th , 12.20-13.00, Aula Magna Jörg Rüpke, University of Erfurt , Germany Hellenistic and Roman Empires and Euro-Mediterranean Religion. The history of religion in the classical period has for various reasons been classified as part, prehistory or left behind of the history of religion of Europe. This paper will briefly address the formation of an Euro-Mediterranean political and cultural space (with its many contacts beyond) and inquire into the characteristics of a religious “koine” within that cultural space. I will argue that "religion" itself underwent important changes throughout this period, leading to a form of religion that would be formative for later periods, too. Apart from legal and organizational features, pride of place is given to the space accorded to individual religious practices and concepts of legitimate and deviant religious actions. Here, the paper will concentrate on developments between the age of Cicero and late antiquity. Changes in terminology will be analyzed as well as the argumentation in treatises "On superstition" and the like (e.g. Cicero, Seneca, Plutarch, Tertullian, Codex Theodosianus). The hypothesis will be tested that the enlargement of the concept of religion entailed a modification of definitions of religious deviance. This proved important for later developments. Mon 14 th , 15.40-16.20, Aula Magna 9
Page 1 and 2: Società Italiana di Storia delle R
Page 3 and 4: CONTENTS Programme ................
Page 5 and 6: Mon 14 th , Main Hall of University
Page 7: Giovanni Filoramo, University of To
Page 11 and 12: PANEL 2 Tue 15 th , 15.00-17.00, Cl
Page 13 and 14: 12.00 Discussion 15.00 Francisco Di
Page 15 and 16: PANEL 5 Tue 15 th , 9.00-12.20, Cla
Page 17 and 18: Baraldi Luca Dalle parole al reale:
Page 19 and 20: PANEL 8 Tue 15 th , 15.00-17.00, Cl
Page 21 and 22: of Isis/Sarapis Cult 17.40 Ilaria R
Page 23 and 24: PANEL 11 Wed 16 th , 11.00-12.20 /
Page 25 and 26: PANEL 12 Wed 16 th , 9.00-12.20, Cl
Page 27 and 28: 15.00 Cristiana Facchini Orientalis
Page 29 and 30: PANEL 15 Wed 16 th , 15.00-18.00, C
Page 31 and 32: SUMMARY OF SESSIONS SESSION 1 “Re
Page 33 and 34: Chair Prof. Lietta De Salvo 15.00 T
Page 35 and 36: 16.20 Discussion 16.40 Oliver Schar
Page 37 and 38: Chair Prof. Armin Geertz 15.00 Olga
Page 39 and 40: SESSION 4 Europe: centre for the
Page 41 and 42: ABSTRACTS OF PAPERS Domenico Accori
Page 43 and 44: Mustafa Alici, University of Rize,
Page 45 and 46: sanctuaries visited and maintained
Page 47 and 48: methodological questions of how cou
Page 49 and 50: extent he demostrates a degree of a
Page 51 and 52: Jenny Berglund, Södertörn Univers
Page 53 and 54: Jaco Beyers, University of Pretoria
Page 55 and 56: dell’Europa Centrale. Ad esempio
Page 57 and 58: and Covenants is another scriptural
Page 59 and 60:
1. la costituzione e la conduzione
Page 61 and 62:
Charles Carter, University of Borde
Page 63 and 64:
Gian Mario Cazzaniga, University of
Page 65 and 66:
Horia Corneliu Cicortas, University
Page 67 and 68:
Paola Corrente, Complutense Univers
Page 69 and 70:
Novecento, caratterizzandosi come u
Page 71 and 72:
importanza in Iran, anche dopo l’
Page 73 and 74:
studies according to our history an
Page 75 and 76:
Carla Del Zotto, University of Roma
Page 77 and 78:
precipuo e fondativo ruolo delle du
Page 79 and 80:
scholarly field, their biographical
Page 81 and 82:
Giorgio Ferri , University of Roma
Page 83 and 84:
Nikita Gaiducov, University of Mosc
Page 85 and 86:
Giancarlo Germanà Bozza, Accademia
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elief for the cult-statue. We may t
Page 89 and 90:
of science” is connected to “pr
Page 91 and 92:
Palatin : il s’agit de la Curia S
Page 93 and 94:
Hans Thomas Hakl, independent schol
Page 95 and 96:
of archetypes. We can say, that he
Page 97 and 98:
Felice Israel, University of Genova
Page 99 and 100:
- was used by Indians to establish
Page 101 and 102:
101 present and future - influence
Page 103 and 104:
Liviu Damian, University of Bucares
Page 105 and 106:
105 ransoming, which became an attr
Page 107 and 108:
Ivar Kh. Maksutov, Moscow State Uni
Page 109 and 110:
109 these dangers is a dead who, th
Page 111 and 112:
Marcello Massenzio - Andrea Alessan
Page 113 and 114:
113 and their relationship. Liturgi
Page 115 and 116:
115 and/or legitimate the lenitive
Page 117 and 118:
Susanne Olsson, Södertörn Univers
Page 119 and 120:
119 established traditional religio
Page 121 and 122:
121 personaggi in vista del mondo i
Page 123 and 124:
123 propone una questione fondament
Page 125 and 126:
Ilaria Ramelli, University “Catto
Page 127 and 128:
Jörg Rüpke, University of Erfurt,
Page 129 and 130:
129 introducen elementos orientales
Page 131 and 132:
- The aim of both religions remains
Page 133 and 134:
133 offer the opportunity to observ
Page 135 and 136:
Isabella Solima, University of Heid
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137 schools, the teacher training a
Page 139 and 140:
Berit Thorbjørnsrud, University of
Page 141 and 142:
epresentatives of the Roman church
Page 143 and 144:
Natallia Vasilevich, independent sc
Page 145 and 146:
145 Neptunus), Dubo, -onis (probabi
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