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COMPARISON: by Michael Stausberg: Chapter Summary

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COMPARISON: by Michael Stausberg: Chapter summary

1. Comparing is a commonsense routine cognitive activity; there is no way of getting


around comparison.
2. Far beyond being a distinct method among others, comparison is an often
unacknowledged yet undeniable part of the scholarly project of the study of religion\s in
each of its various approaches.
3. There are tacit and explicit comparisons. There are different aims and forms of
comparison, and comparison can be performed on different levels.
4. While comparison is often referred to as a method (the comparative method), it is more
appropriate to call it a research design.
5. Comparison is embedded in various research methods.
EPISTEMOLOGY: Jeppe Sinding Jensen: Chapter summary
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Theories of knowledge are relevant to the study of religion


There are different kinds of knowledge production and validation
Frequent terms of suspicion: positivism, reductionism and relativism
Generalizations are compared and tested on the basis of theory
Kinds and levels of explanation and interpretation are interdependent
There are three directions of reasoning
Models and concepts make unobservable objective
Virtues are both epistemic and methodological

Content Analysis: Chad Nelson and Robert H. Woods, Jr: Chapter summary
1. Content analysis is a form of textual analysis used to describe and explain characteristics
of messages embedded in texts.
2. Content analysis allows for both quantitative and qualitative approaches.
3. Content analysis is useful as an unobtrusive method allowing researchers to manage and
summarize large quantities of information, provide valuable historical and cultural insight
into a research problem, and triangulate with other research methods.
4. Content analysis is conducted through a process of selecting texts, unitizing message
units, generating content categories, coding the text and explaining the results.

5. Content analysis is utilized in religious studies to understand religious expressions and


identities, evaluate religion in media, and examine religion in social institutions and
culture.
6. Despite several limitations of the content analysis method, it seems well suited for
religious studies since it allows researchers to move beyond manifest content to latent
content.

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