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Religio Duplex: How the Enlightenment Reinvented Egyptian Religion, by Jan Assmann
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In this important new book, the distinguished Egyptologist Jan Assmann provides a masterful overview of a crucial theme in the religious history of the West - that of 'religio duplex', or dual religion. He begins by returning to the theology of the Ancient Egyptians, who set out to present their culture as divided between the popular and the elite. By examining their beliefs, he argues, we can distinguish the two faces of ancient religions more generally: the outer face (that of the official religion) and the inner face (encompassing the mysterious nature of religious experience).
Assmann explains that the Early Modern period witnessed the birth of the idea of dual religion with, on the one hand, the religion of reason and, on the other, that of revelation. This concept gained new significance in the Enlightenment when the dual structure of religion was transposed onto the individual. This meant that man now owed his allegiance not only to his native religion, but also to a universal 'religion of mankind'.
In fact, argues Assmann, religion can now only hold a place in our globalized world in this way, as a religion that understands itself as one among many and has learned to see itself through the eyes of the other. This bold and wide-ranging book will be essential reading for historians, theologians and anyone interested in the nature of religion and its role in the shaping of the modern world.
- Sales Rank: #2286982 in Books
- Published on: 2014-03-24
- Original language: English
- Number of items: 1
- Dimensions: 9.00" h x .80" w x 6.00" l, .75 pounds
- Binding: Paperback
- 224 pages
Review
"With his characteristic erudition and lucid prose, Jan Assmann explores a fascinating question: why is religion so often double-layered, with the religion of the philosophers arrayed against the religion of the fathers? His genealogy of religio duplex begins with ancient Egypt and Israel, with their mixtures of universalism and particularism, and extends to the modern search, by Gandhi and others, for a rapprochement between particular religions – Christianity, Judaism, Islam, Hinduism, etc. – and a universal religion of human dignity. Assmann’s study brims with philosophical acuity, historical depth, and contemporary relevance."
Ronald Hendel, University of California, Berkeley
"Assmann is well placed to write such a book, and Religio Duplex is an interesting read covering a wide range of topics of various kinds, not least those concerned with belief and with public and private ritual. Students of the Enlightenment and of the nature of religion should read this volume."
James Stevens Curl, Member of the Royal Irish Academy, Times Higher Education
About the Author
Jan Assmann is Professor of Egyptology at the University of Konstanz.
Most helpful customer reviews
3 of 3 people found the following review helpful.
A Remarkable Examination of Enlightenment Religion and its Importance Today
By Hrafnkell Haraldsson
Jan Assmann, an Egyptologist and author of numerous books about ancient religion, including Moses and Egyptian: The Memory of Egypt in Western Monotheism (1998) and From Akhenaten to Moses: Ancient Egypt and Religious Change (2014), delves into another facet of ancient influences on modern religion with Religio Duplex: How the Enlightenment Reinvented Egyptian Religion (2014). Much has been written about the Enlightenment and religion, but never from such a unique and interesting perspective.
Assmann begins with the Greeks and Egyptians, and a Greek misapprehension of Egyptian religion, for which, he says, the Greeks were not entirely responsible. Rather, he argues, "there is much evidence to suggest that the Egyptians who were interrogated by the Greeks...themselves set out to disseminate an image of their culture as a religio duplex, a religion split between popular and elite culture."
The Egyptian motivation, Assmann tells us, was to present their culture in a positive light. In this they succeeded, and Egyptian religion came to the 17th and 18th centuries as a "Greco-Roman confabulation," he writes, "rather than [as] the product of a one-sided Greek projection of native ideas and institutions onto the Egyptian world." In fact it is the admiring ancient Greek historians who are responsible for the positive impression held by Enlightenment thinkers of Egyptian religion.
Assmann suggests that this idea of religio duplex entered Egyptian religion as a result of Greek cultural imperialism, which drove Egyptian religion away from the masses and into the temples. It is well known that there was in the ancient world a popular religion and an intellectual, or elite religion. But Assmann goes further than this, developing the idea of a popular "outer" face of religion and an inner, or "mysterious" experience limited to a few and transposing it into our own times via the vehicle of Enlightenment thinking.
This takes him through a discussion of ancient Egyptian scripts, especially the hieroglyphs (holy writing) and the assumed "alliance between writing and secrecy," which Assmann tells us is as old as the invention of writing. He offers a vigorous refutation of this assumption and points us toward the earliest uses of writing, which were administrative and economic. No mysteries there. Writing did, however, play a part in the formation of elites and thus contribute to the esoteric nature of religion.
On this journey we hear the ancient voices of Plato, Porphyrus, Plotinus and Iamblichus, Medieval thinkers like Thomas Aquinas and Moses Maimonides (who paints a picture of Judaism as religio duplex), and various renaissance scholars, including the 16th century Dominican Giordano Bruno, Francis Bacon, John Spencer, and Bishiop William Warburton, among others, names both familiar and unknown.
This is Jan Assmann and so the journey is neither easy and are many an excursus. But the journey is always rewarding and intellectually stimulating. This is a good translation and his thoughts are easy to follow, even if you do not see the connections immediately.
Assmann returns to Moses, of course, and the dual nature of Jewish ritual law, a "historical perspective" and an "esoteric dimension." The idea here being that Paganism is "pure idol worship" with no glimmer of a concealed truth, while Judaism directs the worshiper away from idols and towards the "truth." Of course, for Renaissance thinkers, Assmann points out, Pagan and "especially Egyptian" religion were seen as religio duplex.
It would take a longer review than is possible here to trace each thread of Assmann's thesis to its conclusion. Suffice it to say he next pursues religio duplex and political theology before moving on to freemasonry, finally arriving at the Era of Globalization, religious cosmopolitanism, idea that all religions ultimately point to the same god, and religio duplex as dual membership.
The idea of dual membership is easily explained: Assmann relates that late antiquity's "belief in the universality of religious truth," resonated "so strongly in the eighteenth century," bringing us to the idea of a "religion of mankind" and "homo duplex." Here, he tells us, "The opposition between popular and arcane religion was relocated within the individual...in the sense of a 'both/and' - a dual membership - rather than an 'either/or'. Knowledge of the universal religion of mankind "did not mean having to renounce one's particular, native religion."
Speaking of either/or, Assmann concludes with a powerful lesson that will surprise no one familiar with his previous writings, especially his idea of the 'Mosaic Distinction': "Politicization has emerged as the key problem of the last three decades; for it is evident that the so-called return of religion consists, above all, in the strengthened political claims being made on its behalf, while globalization makes it ever more necessary that religions develop cosmopolitan perspectives and learn to exercise a modicum of self-restraint."
It is only appropriate, I think, that at the very end of this remarkable book, he hearkens back to the Mosaic Distinction, that is, the idea of true/false in religion, and the problems that result, problems we are, I think, all familiar with in this age of rampant fundamentalism, when "religion is reduced to a single dimension, and absolute and exclusive religious truths are elevated to the status of universal truths."
I cannot recommend this book enough to those who are fans of Professor Assmann's writings.
1 of 1 people found the following review helpful.
The Evolution of the Popular vs. Elite Forms of Religion & Their Relevance Today.
By mirasreviews
"Religio Duplex: How the Enlightenment Reinvented Egyptian Religion" is a dissertation by German Egyptologist Jan Assmann on the evolution of the concept of "religio duplex", in which religion takes two forms, possessing both a public and an arcane theology, which may manifest themselves in rational/revealed, popular/elite, uninitiated/initiated, exoteric/esoteric, sensual/spiritual, and/or universal/particular faces of the religion. The topic is relevant, Assmann asserts, because "religion has a place in the our globalized world only as `religio duplex', that is, as religion that understands itself as one among many and has learned to see itself through the eyes of the other, without losing sight of the concealed god or concealed truth that forms the vanishing point of all religions." He is proposing a practical way for diverse religions to relate to one another in the modern world, as many have before him, but Assmann offers a theological and historical basis for it.
Jan Assmann is in a excellent position to do this, as he is both Emeritus Professor of Egyptology at Heidelberg University and Professor of Cultural Studies and Theory of Religion at the University of Konstanz. His dual specialties allow rare insight into the history of "religio duplex", because the concept first appeared in Greek writings about ancient Egyptian religion. These depicted Egyptian religion as two-tiered, with a pronounced divide between the popular and elite relationships to the gods, demonstrated graphically in the alphabetic demotic script of the common man and the pictographic hieroglyphs, considered to be the language of the gods and only decipherable by elite scribes and priests. Assmann does point out that this was the Greek perception of Egyptian religion, learned from second-hand sources who had their own agendas. But he is speaking of the concept of "religio duplex" at this point, not of religions in themselves.
While the fascination with ancient Egyptian religion as a "religio duplex" peaked in the late 18th century, Assmann also incorporates the idea of Judaism as a "religio duplex". It was presented as such by the Medieval philosopher Maimonides, who made a distinction between juristic and ritual law. The purpose of juristic law is the "establishment of a just social order", while that of ritual law is the "abolition of idolatry and the triumph of the true religion." Assmann also points to the work of Moses Mendelssohn in the late 18th century as being instrumental, along with that of dramaturg Gotthold Ephraim Lessing, in reinterpreting the "religio duplex" of the ancients into a dichotomy of universality (Mendelssohn's "religion of mankind") and cosmopolitanism (particular religion), that tends to be the way that the industrialized world views religion today. Between these concepts of "religio duplex" lay the contributions of Enlightenment philosophers and "scientific freemasonry."
I was frustrated that Assmann left me wondering whether or not he agreed with the Greek interpretation of Egyptian religion as a "religio duplex". It turns out that question is addressed, for the Hebrew Bible as well as for Egyptian religion, in the last chapter. While I agree with Assmann's conclusion that the popular and arcane forms of religion are now "relocated within the individual," and "religio duplex" is the future of religion on an increasingly globalized planet, I see a danger in assuming, as Assmann has, that the First World values that he considers universal emanate from natural, universal values rather than from elitist, revealed theories. It is sometimes the latter. It is also important to recognize that different parts of the world are at different stages in socio-political development and are not necessarily prepared for a "religio duplex". In any case, Assmann is thought-provoking, and I very much appreciate the insight into the history of this concept.
1 of 1 people found the following review helpful.
A Specialized Interest, For History and Philosophy Scholars
By Erin O'Riordan
This is a dense, scholarly work by a German academic who's not only a noted Egyptologist but also well-versed in European history.This isn't a book that's likely to appeal to the casual reader interested either in the Enlightenment in Western Europe or in Egyptology. It's a specialized interest, to be sure. Philosophy majors might enjoy it, and so might people with a heavy interest in studying the history of freemasonry.
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