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The tendency after the scientific revolution of the seventeenth century has been for 'place' (the landscapes and dwellings that make meaningful social life possible) to be assimilated to objective 'space' (a homogenous, mappable territory). The past three centuries in the West have therefore witnessed the neglect, if not the active suppression of place, especially in science and philosophy. If we turn to philosophy of religion, the situation is no different, and arguably it is even worse. The idea that place can be an important means for understanding religious concepts and practices is...

The End of Philosophy of Religion explores the hitherto unchartered waters of the 'meta-philosophy of religion', that is, the methods and assumptions underlying the divergent ways of writing and studying the philosophy of religion that have emerged over the last century. It is also a first-class study of the weaknesses of the analytic approach in philosophy, particularly when it is applied to religious and aesthetic experience. Nick Trakakis' main line of argument is twofold.

Firstly, the Anglo-American analytic tradition of philosophy, by virtue of its attachment to scientific norms...

The End of Philosophy of Religion explores the hitherto unchartered waters of the 'meta-philosophy of religion', that is, the methods and assumptions underlying the divergent ways of writing and studying the philosophy of religion that have emerged over the last century. It is also a first-class study of the weaknesses of the analytic approach in philosophy, particularly when it is applied to religious and aesthetic experience. Nick Trakakis' main line of argument is twofold.

Firstly, the Anglo-American analytic tradition of philosophy, by virtue of its attachment to scientific norms...