Islam and the Axial Age

Keyword(s):  
Author(s):  
Wesley J. Wildman

Subordinate-deity models of ultimate reality affirm that God is Highest Being within an ultimate reality that is neither conceptually tractable nor religiously relevant. Subordinate-deity models ceded their dominance to agential-being models of ultimate reality by refusing to supply a comprehensive answer to the metaphysical problem of the One and the Many in the wake of the Axial-Age interest in that problem, but they have revived in the twentieth century due to post-colonial resistance to putatively comprehensive explanations. Subordinate-deity ultimacy models resist the Intentionality Attribution and Narrative Comprehensibility dimensions of anthropomorphism to some degree but continue to employ the Rational Practicality dimension of anthropomorphism, resulting in a strategy of judicious anthropomorphism. Variations, strengths, and weaknesses of the subordinate-deity class of ultimacy models are discussed.


2016 ◽  
Vol 39 ◽  
Author(s):  
Scott Atran

AbstractToday's major religions are moralizing religions that encourage material sacrifice for spiritual rewards. A key issue is whether moralizing religions gradually evolved over several millennia to enable cooperation among genetic strangers in the spiraling competition between increasingly large groups occupying Eurasia's middle latitudes, or whether they emerged only with the onset of the Axial Age, about 2,500 years ago, as societal wealth increased to allow privileging long-term goals over immediate needs.


2016 ◽  
Vol 41 (1) ◽  
pp. 63-72
Author(s):  
David Lindenfeld

This article reviews recent literature on the Axial Age as a phase of world history and seeks to illuminate the role of Christian missionaries as part of this broad perspective. Introduced by Karl Jaspers in 1949, the concept has attracted attention from scholars interested in human development. The cognitive psychologist Merlin Donald views it as the third stage of “brain-culture co-evolution,” which draws on the external memory storage that literacy provides. I argue that missionaries have been central agents in conveying such stored knowledge to non-axial cultures.


2018 ◽  
Vol 83 (3) ◽  
pp. 596-626 ◽  
Author(s):  
Daniel Austin Mullins ◽  
Daniel Hoyer ◽  
Christina Collins ◽  
Thomas Currie ◽  
Kevin Feeney ◽  
...  

Proponents of the Axial Age contend that parallel cultural developments between 800 and 200 BCE in what is today China, Greece, India, Iran, and Israel-Palestine constitute the global historical turning point toward modernity. The Axial Age concept is well-known and influential, but deficiencies in the historical evidence and sociological analysis available have thwarted efforts to evaluate the concept’s major global contentions. As a result, the Axial Age concept remains controversial. Seshat: Global History Databank provides new tools for examining this topic in social formations across Afro-Eurasia during the first two millennia BCE and first millennium CE, allowing scholars to empirically evaluate the varied and contrasting claims researchers have put forward. Results undercut the notion of a specific “age” of axiality limited to a specific geo-temporal localization. Critical traits offered as evidence of an axial transformation by proponents of the Axial Age concept appeared across Afro-Eurasia hundreds, and in some cases thousands, of years prior to the proposed Axial Age. Our analysis raises important questions for future evaluations of this period and points the way toward empirically-led, historical-sociological investigations of the ideological and institutional foundations of complex societies.


Sign in / Sign up

Export Citation Format

Share Document