If science studies and religious studies were convened absent a narrative of secularity, what knowledge would emerge from their encounter?
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Karmic psychopolitics: May the friendliest thrive
Life is precarious, more so for those who live in a neoliberal world. Byung-Chul Han names this lifeworld “the achievement society” and this neoliberal form of precarity “psychopolitics.” As achievement-subjects, we reap…
Introduction: Experiments in collaborative thought
If there’s one thing scholars of religion can agree on, it’s this: There is no consensus about what constitutes the object of religious studies. It is also true that religious studies and…
Talking to spirits and other anthropotechnical things
John Tresch: I’ve got a lot from your ethnographic work—I’m always recommending Of Two Minds!—but was pleasantly surprised to stumble across a review you wrote, probably when you were doing your PhD,…
Irreverently reverent
Sarah Hammerschlag: I read two of your essays, “An (Un)Natural History: Tracing the Rhinoceros Horn in Egypt” and “Occult Epidemics,” as works of restoration—attempts to “coax from objects made visible” to us…
A conversation on attention
Henry Cowles: Caleb, I so enjoyed immersing myself in Thoreau’s Axe: Distraction and Discipline in American Culture. The way you weave your experiences with discipline together with those of authors who disciplined…
Science and religion across Senegal and Japan
Robyn d’Avignon: Levi, the prompt for our conversation suggests that dialogue between science and technology studies (STS) and religious studies has been minimal because of scholarly adherence to a narrative of secularity that…












