Collective Intentionality and the Study of Religion: Social Ontology and Empirical Research

Cover
Halftitle page
Series page
Title page
Copyright page
Dedication
Contents
Illustrations
Preface
Acknowledgements
1 General Introduction
	1.1 The Religious “We” in the Age of the Ego
	1.2 Conceptualizing Religious Collectivity
	1.3 Approaching Empirical Research
	1.4 Addressing (the Study of) Religion
Part I
	2 Introduction to the Theoretical Framework
		2.1 Introduction
		2.2 What a Collective Intention Is Not
		2.3 Ontological and Conceptual Reductivism
		2.4 Michael Bratman’s Conceptual Reductivism
		2.5 Some Limitations of Conceptual Reductivism
		2.6 Prospectus
	3 John Searle—Collective Intentionality in Individual Minds
		3.1 Situating Searle’s Argument and Method
		3.2 The Conceptualization of Collective Intentionality
		3.3 The Constitution and Consequences of Collective Intentionality
		Collective Intentionality and Social Ontology
	4 Raimo Tuomela—Non Mihi, Non Tibi, Sed Nobis
		4.1 Situating Tuomela’s Argument and Method
		4.2 The Conceptualization of We-Intentions
		4.3 The Consequences of Collective Intentionality
		4.4 The Constitution of Collective Intentionality
		4.5 Collective Intentionality and Social Ontology
	5 Margaret Gilbert—Plural Subjects and Joint Commitment
		5.1 Situating Gilbert’s Argument and Method
		5.2 The Conceptualization of Collective Intentionality
		5.3 The Consequences of Collective Intentionality
		5.4 The Constitution of Collective Intentionality
		5.5 Collective Intentionality and Social Ontology
	6 Collective Intentionality and Empirical Research
		6.1 Introduction
		6.2 Toward an Applied Framework
		6.3 Speech Acts in a Ritual Setting
		6.4 Three Strategies of Inquiry
Part II
	7 Empirical Orientation—The Jehovah’s Witnesses
		7.1 Introduction
		7.2 A Very Brief History of Jehovah’s Witnesses
		7.3 Methods and Sources
	8 Collective Action—Advertising the King and the Kingdom
		8.1 Introduction
		8.2 The Perspective of Rational Choice Theory
		8.3 The Missionary Work of Jehovah’s Witnesses
		8.4 Individual Attitudes: Empirical Evidence
		8.5 The Watch Tower Society’s Framing of the Field Ministry
		8.6 The Contours of a Ritual Setting
		8.7 Conclusion: Individual Attitudes and Joint Preaching
	9 Collective Beliefs—The Domestication of New Media
		9.1 Introduction
		9.2 Heidi Campbell’s Religious-Social Shaping of Technology
		9.3 Framing the Use of Media Technology within the Watch Tower Society
		9.4 Media Use among Jehovah’s Witnesses
		9.5 Reassessing the Nexus of Religion, Media, and Community
		9.6 Jehovah’s Witnesses as a Plural Subject
		9.7 Conclusion
	10 Collective Emotions—The Collective Excitement of Conventions
		10.1 Introduction
		10.2 Emotional Effervescence and Group Solidarity
		10.3 The Conventions of Jehovah’s Witnesses as Interaction Rituals?
		10.4 An Alternative Account of Collective Emotions
		10.5 The Framing of an Institutional Event
		10.6 Constructing and Conveying Collective Emotions
		10.7 Conclusion
	11 Collective Aesthetic Experiences—The Feeling of the Bible
		11.1 Introduction
		11.2 Religion as Mediation: Critical Considerations
		11.3 Materializing God’s Word: The Case of Jehovah’s Witnesses
		11.4 Tell Me How You Read . . .
		11.5 Shared Aesthetics and Collective Expectations
		11.6 Conclusion
	12 Conclusion
		12.1 Conceptualizing Religious Collectivity Anew
		12.2 Approaching Empirical Research Anew
		12.3 Addressing (the Study of) Religion Anew
Primary Sources
Notes
References
Index