How new is the "new comparativism"? Difference, dialectics, and world-making

Abstract

William Paden's essay (1996) contains themes that are in implicit dialogue with other critical discourses, notably current feminist theory and philosophy The elements or themes that I have in mind concerning Paden's re-thinking of the comparative enterprise in the academic study of religion are difference, dialectics, and the concept of religion as a world-making activity Further ex ploration of these themes will contribute toward a comparative methodology in the study of religion that does not proceed from ontological or theological assumptions that contain or structure comparativist analyses within exclusivist Western categories of interpretation Much work is being done in certain ar eas of feminism and philosophy that attempts to re-think prevailing Western modes of conceptualization in ways that allow for objects of study what is more commonly known as to be preserved Contemporary the ories of otherness or difference strive to protect the distinctness and integrity of phenomena in the act of understanding and interpretation This respect for and particularity allows for understanding without colonization or annexation of the other, and can play a vital role in current efforts, such as Paden's, to work out a new comparativist method in the study of religion Accordingly, many of Paden's own insights and preoccupations resonate with contemporary discussions of difference in othei disciplines Although it is be yond the scope of this paper to engage with specific authors who are working on theories of difference, the purpose of my response is to bring implicitly some of their concerns to bear in my own critical evaluation of Paden's work in the hopes of advancing the comparativist enterprise Paden identifies exposing diversity as part of the program of com parison (Paden 1996 9) in the academic study of religion, further under standing that variety allows for the identification of patterns both within and between religions However, Paden does not give this theme the sus tained theoretical attention required, as he tends to mention the importance of the recognition of in passing This lack of sustained focus on the theme of difference is perhaps due in part to his conviction that insights into