Political Science of Religion (also referred to as Politicology of Religion or Politology of Religion) can be defined as one of the youngest disciplines in the political sciences that deals with a study of influence that religion has on politics and vice versa with a focus on the relationship between the subjects (actors) in politics in the narrow sense: government, political parties, pressure groups, and religious communities. It was established in the last decades of the twentieth century.

Research areas[link]

Its basic research areas are:

1. All aspects of religious teachings and practices that have direct political contents and messages, such as religious understanding of government, power, political authority, state, political organizing, war, peace, etc;
2. All aspects of religious behavior and practice that don’t have direct political contents and messages but do have direct political consequences, such as building of religious edifices, pilgrimages, etc.;
3. Attitudes and positions of political subjects in the narrow sense towards religion and religious communities, such as that of political parties and pressure groups towards religion and religious communities;
4. Everything within apparently completely secular public behavior with no religious motives that causes religious consequences, such as an economic monopoly achieved by a religious group within a multi-confessional society – it cannot but cause political consequences.

These fields of research are in constant development. Political Science of Religion is studied at almost all universities and political science departments in the US. American Political Science Association has a section “Religion and Politics”. In 2006, Georgetown University established the Berkley Center for Religion, Peace, and World Affairs as one of the first American university research centers devoted to issues surrounding the political science of religion.

In Europe there is a growth of this discipline and in the Balkans and Eastern Europe it was founded for the first time in 1993 at the Faculty of Political Science of the University of Belgrade, Serbia [1]. Also, but this time globally, it was in Belgrade, Serbia, that the first biannual "Politics and Religion" Journal,[2], was founded in 2007 and its first issue appeared in February ’07. It is published by the Center for Study of Religion and Religious Tolerance. Its spiritus movens and Editor in Chief is Dr. Miroljub Jevtic, professor at the Faculty of Political Science, University of Belgrade, Serbia

Another journal called Politics and Religion, produced by Cambridge Journals, published its first volume in 2008.

The newest area of research in political science and religion is on the subject of religion and international relations.

References[link]

This article includes a list of references, related reading or external links, but its sources remain unclear because it lacks inline citations. Please improve this article by introducing more precise citations. (November 2010)

• Berkley Center for Religion, Peace, and World Affairs at Georgetown University, http://berkleycenter.georgetown.edu
• Religion and Foreign Policy Initiative, Council on Foreign Relations, http://www.cfr.org/religion.
• Miroljub Jevtic,Religion as a Political Science Research Subject,in Religion and Politics,ed. South-West University "Neofit Rilski", Faculty of Law and History, Blagoevgrad , Bulgaria,2005,pp. 45–46;
• Miroljub Jevtic,Religija i politika-Uvod u Politikologiju religije(Religion and Politics-Introduction into Politology of Religion) ed. Institut for Political Studies and Department of Political Science, Belgrad,2002,pp. 15;
• Miroljub Jevtic,Political Science and Religion,in Politics and Religion,journal, 1/2007,Belgrade,pp. 63–64; http://www.politicsandreligionjournal.com/PDF/broj1/Political_science_and_religion.pdf
• Miroljub Jevtic,Nabozenstvo a politika:Teoreticky Pristup(Religion and Politics:Theoretical Approach)in:2007 Rocenka Ustavu pre vztahy statu a cirkvi(Institut for State-Church Relations)Bratislava,2008, Slovakia,pp. 104–105;
• Miroljub Jevtic, Religion and Power-Essays on Politology of Religion, ed. Prizren : Dioceze of Ras-Prizren and Kosovo-Metohija, Belgrade : Center for study of religion and religious tolerance, 2008,ISBN 978-86-82323-29-7,COBISS.SR-ID:153597452,pp. 268–269
• Miroljub Jevtic,Religion as a Political Science Research Subject,in Vjera i politika(The Faith and Politics)ed.Filozofsko-teoloski Institut druzbe Isusove,Zagreb,Croatia,2009,ISBN 978-953-231-076-4,pp. 121–122

• Miroljub Jevtic,Theoretical Relationsship Between Religion and Politics, “Indian Journal of Political Science" (IJPS) Vol. LXX, no 2, April/Juin 2009, pp. 409–418, ISSN 0019-5510

External links[link]

• APSA religion and politics
• Politics and religion journal
• Politics and Religion (Cambridge Journals)
• Kettell, Steven (2012). "Has Political Science Overlooked Religion?". Political Science and Politics. http://wrap.warwick.ac.uk/39736/1/WRAP_Kettell_political_science_religion_2011.pdf. 

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Various religious symbols

Religious studies is the academic field of multi-disciplinary, secular study of religious beliefs, behaviors, and institutions. It describes, compares, interprets, and explains religion, emphasizing systematic, historically based, and cross-cultural perspectives.

While theology attempts to understand the nature of transcendent or supernatural forces (such as deities), religious studies tries to study religious behavior and belief from outside any particular religious viewpoint. Religious studies draws upon multiple disciplines and their methodologies including anthropology, sociology, psychology, philosophy, and history of religion.

Religious studies originated in the nineteenth century, when scholarly and historical analysis of the Bible had flourished, and Hindu and Buddhist texts were first being translated into European languages. Early influential scholars included Friedrich Max Müller, in England, and Cornelius P. Tiele, in the Netherlands. Today religious studies is practiced by scholars worldwide. In its early years, it was known as Comparative Religion or the Science of Religion and, in the USA, there are those who today also know the field as the History of religion (associated with methodological traditions traced to the University of Chicago in general, and in particular Mircea Eliade, from the late 1950s through to the late 1980s). The field is known as Religionswissenschaft in Germany and Sciences de la religion in the French-speaking world.

The term "religion" originated from the Latin noun "religio", that was nominalized from one of three verbs: "relegere" (to turn to constantly/observe conscientiously); "religare" (to bind oneself [back]); and "reeligare" (to choose again).^[1] Because of these three different meanings, an etymological analysis alone does not resolve the ambiguity of defining religion, since each verb points to a different understanding of what religion is.^[2] During the Medieval Period, the term "religious" was used as a noun to describe someone who had joined a monastic order (a "religious"). Despite this change in meaning, it is important to note the term "religion" is primarily a Christian term. Judaism and Hinduism, for example, do not include this term in their vocabulary.

Religious studies vs. theology[link]

Western philosophy of religion, as the basic ancestor of modern religious studies, is differentiated from theology and the many Eastern philosophical traditions by generally being written from a third party perspective. The scholar need not be a believer. Theology stands in contrast to the philosophy of religion and religious studies in that, generally, the scholar is first and foremost a believer employing both logic and scripture as evidence. Theology according to this understanding fits with the definition which Anselm of Canterbury gave to it in the 11th century, credo ut intelligam, or faith seeking understanding. The theologian then has the task of making intelligible, or clarifying, the religious commitments to which he or she ascribes. The scholar of religious studies has no such allegiances.

Intellectual foundation and background[link]

Before religious studies became a field in its own right, flourishing in the United States in the late 1960s, several key intellectual figures explored religion from a variety of perspectives. One of these figures was the famous pragmatist William James. His 1902 Gifford lectures and book The Varieties of Religious Experience examined religion from a psychological-philosophical perspective and is still influential today. His essay The Will to Believe defends the rationality of faith.

Max Weber studied religion from an economic perspective in The Protestant Ethic and the Spirit of Capitalism (1904-5), his most famous work. As a major figure in sociology, he has no doubt influenced later sociologists of religion. Émile Durkheim also holds continuing influence as one of the fathers of sociology. He explored Protestant and Catholic attitudes and doctrines regarding suicide in his work Suicide. In 1912 he published his most memorable work on religion, Elementary Forms of the Religious Life.

History[link]

Max Müller

Interest in the general study of religion dates back to at least Hecataeus of Miletus (ca. 550 BCE – ca. 476 BCE) and Herodotus (ca. 484 BCE – 425 BCE). Later, during the Middle Ages, Islamic scholars studied Persian, Jewish, Christian, and Indian religions. The first history of religion was the Treatise on the Religious and Philosophical Sects (1127 CE), written by the Muslim scholar Muhammad al-Shahrastani. Peter the Venerable, also working in the twelfth century, studied Islam and made possible a Latin translation of the Qur'an.

Notwithstanding the long interest in the study of religion, the academic discipline Religious Studies is relatively new. Dr. Chris Partridge notes that the "first professorships were established as recently as the final quarter of the nineteenth century."[1] In the nineteenth century, the study of religion was done through the eyes of science. Max Müller was the first Professor of Comparative Religion at Oxford University, a chair created especially for him. In his Introduction to the Science of Religion (1873) he wrote that it is "the duty of those who have devoted their life to the study of the principal religions of the world in their original documents, and who value and reverence it in whatever form it may present itself, to take possession of this new territory in the name of true science."

Partridge writes that "by the second half of the twentieth century the study of religion had emerged as a prominent and important field of academic enquiry." He cites the growing distrust of the empiricism of the nineteenth century and the growing interest in non-Christian religions and spirituality coupled with convergence of the work of social scientists and that of scholars of religion as factors involved in the rise of Religious Studies.

In the 1960s and 1970s, the term "religious studies" became common and interest in the field increased. New departments were founded and influential journals of religious studies were initiated (for example, Religious Studies and Religion). In the forward to Approaches to the Study of Religion, Ninian Smart wrote that "in the English-speaking world [religious studies] basically dates from the 1960s, although before then there were such fields as 'the comparative study of religion', the 'history of religion', the 'sociology of religion' and so on..."

In the 1980s, in both Britain and America, "the decrease in student applications and diminishing resources in the 1980s led to cut backs affecting religious studies departments." (Partridge) Later in the decade, religious studies began to pick up as a result of integrating religious studies with other disciplines and forming programs of study that mixed the discipline with more utilitarian study.

Philosophy of religion uses philosophical tools to evaluate religious claims and doctrines. Western philosophy has traditionally been employed by English speaking scholars. (Some other cultures have their own philosophical traditions including Indian, Muslim, and Jewish.) Common issues considered by the (Western) philosophy of religion are the existence of God, belief and rationality, cosmology, and logical inferences of logical consistency from sacred texts.

Although philosophy has long been used in evaluation of religious claims (e.g. Augustine and Pelagius's debate concerning original sin), the rise of scholasticism in the 11th century, which represented "the search for order in intellectual life" (Russell, 170), more fully integrated the Western philosophical tradition (with the introduction of translations of Aristotle) in religious study.

There is some amount of overlap between subcategories of religious studies and the discipline itself. Religious studies seeks to study religious phenomena as a whole, rather than be limited to the approaches of its subcategories.

Anthropology of religion[link]

The anthropology of religion is principally concerned with the common basic needs of man that religion fulfills.

Cultural anthropology of religion[link]

The cultural anthropology of religion is principally concerned with the cultural aspects of religion. Of primary concern to the cultural anthropologist of religions are rituals, beliefs, religious art, and practices of piety.

Economics of religion[link]

Gallup surveys have found that the world's poorest countries may be the most religious. Of those countries with average per-capita incomes under $2000, 95% reported that religion played an important role in their daily lives. This is contrasted by the average of 47% from the richest countries, with incomes over $25000 (with the United States breaking the trend by reporting at 65%).^[3] Social scientists have suggested that religion plays a functional role (helping people cope) in poorer nations.^[3][4] The New York Times offers a graphic illustrating the correlation (not necessarily causation) between religion and poverty.

Geography of religion[link]

The geography of religion is principally concerned with the spatial elements of religious practice and embodiment. In the 1960s and 1970s, geographers of religion such as Wilbur Zelinsky and David Sopher were mostly associated with the "Berkeley school" of cultural geography and focused mostly on the cultural imprints of religion on the landscape. Since the turn in the new cultural geography of religion through the work of James Duncan on the City as Text, geographers of religion have focused on what Lily Kong has called the "politics and poetics" of religion, especially in relation to the political geographies of secular nation-states. Recent interest in the geography of religion has focused on how religious practitioners enact sacred space through their embodied sacred practices as well as the relationship between religion and geopolitics.

History of religion[link]

The history of religions is not concerned with theological claims apart from their historical significance. Some topics of this discipline are the historicity of religious figures, events, and the evolution of doctrinal matters.^[5]

Literary approaches[link]

There are many approaches to the study of sacred texts. One of these approaches is to interpret the text as a literary object. Metaphor, thematic elements, and the nature and motivations of the characters are of interest in this approach. An example of this approach is God: A Biography, by Jack Miles.

Neurological approaches[link]

Recently there has been an interesting meeting between neurology and religion, especially Buddhism. Also of interest has been the temporal lobe, the "God center" of the brain. (Ramachandran, ch. 9) Although not a widely accepted discipline within religious studies, neurological findings in regard to religious experience may very well become of more widespread interest to scholars of religion. Scientific investigators have used a SPECTscanner to analyze the brain activity of both Christian contemplatives and Buddhist meditators, finding them to be quite similar.^[6]

Origin of religion[link]

The "origin of religion" refers to the emergence of religious behavior in prehistory, before written records.

Psychology of religion[link]

The psychology of religion is concerned with what psychological principles are operative in religious communities and practitioners. William James was one of the first academics to bridge the gap between the emerging science of psychology and the study of religion. A few issues of concern to the psychologist of religions are the psychological nature of religious conversion, the making of religious decisions, religion and happiness, and the psychological factors in evaluating religious claims.

Sigmund Freud was another influential figure in the field of psychology and religion. He used his psychoanalytic theory to explain religious beliefs, practices, and rituals in order to justify the role of religion in the development of human culture.

Sociology of religion[link]

The sociology of religion concerns the dialectical relationship between religion and society; the practices, historical backgrounds, developments, universal themes and roles of religion in society.^[7] There is particular emphasis on the recurring role of religion in all societies and throughout recorded history. The sociology of religion is distinguished from the philosophy of religion in that it does not set out to assess the validity of religious beliefs, though the process of comparing multiple conflicting dogmas may require what Peter L. Berger has described as inherent "methodological atheism".^[8] Whereas the sociology of religion broadly differs from theology in assuming the invalidity of the supernatural, theorists tend to acknowledge socio-cultural reification of religious practise.

It may be said that the modern formal discipline of sociology began with the analysis of religion in Durkheim's 1897 study of suicide rates amongst Catholic and Protestant populations. The works of Max Weber emphasised the relationship between religious belief and the economic foundations of society. Contemporary debates have centred on issues such as secularization, civil religion, and the cohesiveness of religion in the context of globalization and multiculturalism.

The sociology of religion also deals with how religion impacts society regarding the positive and negatives of what happens when religion is mixed with society. Theorist such as Marx states that “religion is the opium of the people” - the idea that religion has become a way for people to deal with their problems. At least one comprehensive study refutes this idea. Research has found that secular democracies like France or Scandinavia outperform more theistic democracies on various measures of societal health. The authors explain that "Pressing questions include the reasons, whether theistic or non-theistic, that the exceptionally wealthy U.S. is so inefficient that it is experiencing a much higher degree of societal distress than are less religious, less wealthy prosperous democracies. Conversely, how do the latter achieve superior societal health while having little in the way of the religious values or institutions?"^[9]

Methodologies[link]

A number of methodologies are used in Religious Studies. Methodologies are hermeneutics, or interpretive models, that provide a structure for the analysis of religious phenomena.

Phenomenology[link]

Phenomenology is "arguably the most influential approach to the study of religion in the twentieth century." (Partridge) The term is first found in the title of the work of the influential philosopher of German Idealism, Georg Wilhelm Friedrich Hegel, entitled The Phenomenology of Spirit. Phenomenology had been practiced long before its being made explicit as a philosophical method by Edmund Husserl, who is considered to be its founder. In the context of Phenomenology of religion however, the term was first used by Pierre Daniel Chantepie de la Saussaye in his work "Lehrbuch der Religiongeschichte" (1887). Chantepie's phenomenology catalogued observable characteristics of religion much like a zoologist would categorize animals or an entomologist would categorize insects.

In part due to Husserl's influence, "phenomenology" came to "refer to a method which is more complex and claims rather more for itself than did Chantepie’s mere cataloguing of facts." (Partridge) Husserl argued that the foundation of knowledge is consciousness. He recognized "how easy it is for prior beliefs and interpretations to unconsciously influence one’s thinking, Husserl’s phenomenological method sought to shelve all these presuppositions and interpretations." (Partridge) Husserl introduced the term "eidetic vision" to describe the ability to observe without "prior beliefs and interpretations" influencing understanding and perception.

His other main conceptual contribution is the idea of the epoche: setting aside metaphysical questions and observing phenomena in and of themselves, without any bias or commitments on the part of the investigator. The epoche, also known as phenomenological reduction or bracketing, involves approaching a phenomenon or phenomena from a neutral standpoint, instead of with our own particular attitudes. In performing this reduction, whatever phenomenon or phenomena we approach are understood in themselves, rather than from our own perspectives. In the field of religious studies, a contemporary advocate of the phenomenological method is Ninian Smart. He suggests that we should perform the epoche as a means to engage in cross-cultural studies. In doing so, we can take the beliefs, symbols, rituals etc. of the other from within their own perspective, rather than imposing ours on them. Another earlier scholar who employs the phenomenological method for studying religion is Gerardus van der Leeuw. In his Religion in Essence and Manifestation (1933), he outlines what a phenomenology of religion should look like:

• Firstly, argues van der Leeuw, the student of religion needs to classify the religious phenomena into distinct categories: e.g. sacrifice, sacrament, sacred space, sacred time, sacred word, festivals, and myth.
• Secondly, scholars then need to interpolate the phenomena into the their own lives. That is to say, they need to empathetically (Einfühlung) try and understand the religion from within....The life examined by the religious studies scholar, insists van der Leeuw, needs to "acquire its place in the life of the student himself who should understand it out of his inner self."
• Thirdly, van der Leeuw stresses perhaps the fundamental phenomenological principle, namely epoch, the suspension of value-judgements and the adoption of a neutral stance.
• Fourthly, scholars needs to clarify any apparent structural relationships and make sense of the information. In so doing, they move towards a holistic understanding of how the various aspects of a religion relate and function together.
• Fifthly, this leads naturally to a stage at which "all these activities, undertaken together and simultaneously, constitute genuine understanding [Verstehen]: the chaotic and obstinate 'reality' thus becomes a manifestation, a revelation" (eidetic vision).
• Sixthly, having thus attained this general grasp, there is a continual need to make sure that it tallies with the up-to-date research of other disciplines, such as archaeology, history, philology etc. For van der Leeuw, as for other phenomenologists, the continual checking of one’s results is crucial to the maintenance of scholarly objectivity. In order to avoid degeneration into fantasy, phenomenology must always feed on facts.
• Finally, having gone through the above six stages, the phenomenologist should be as close as anyone can be to an understanding of the 'meaning' of the religious phenomena studied and be in a position to relate his understanding to others.

Most phenomenologists are aware of the fact that understanding is asymptotic and there will never be complete and absolute understanding. By setting aside metaphysical issues (such as a Christian phenomenologist would do with monotheism/polytheism while studying Hinduism), phenomenologists keep religious studies separate from theology and (hopefully) decrease their bias and come away with a more accurate picture.

Seven generally agreed upon features of phenomenology are as follows:

• Phenomenologists tend to oppose the acceptance of unobservable matters and grand systems erected in speculative thinking;

• Phenomenologists tend to oppose naturalism (also called objectivism and positivism), which is the worldview growing from modern natural science and technology that has been spreading from Northern Europe since the Renaissance;

• Positively speaking, phenomenologists tend to justify cognition (and some also evaluation and action) with reference to what Edmund Husserl called Evidenz, which is awareness of a matter itself as disclosed in the most clear, distinct, and adequate way for something of its kind;

• Phenomenologists tend to believe that not only objects in the natural and cultural worlds, but also ideal objects, such as numbers, and even conscious life itself can be made evident and thus known;

• Phenomenologists tend to hold that inquiry ought to focus upon what might be called "encountering" as it is directed at objects and, correlatively, upon "objects as they are encountered" (this terminology is not widely shared, but the emphasis on a dual problematics and the reflective approach it requires is);

• Phenomenologists tend to recognize the role of description in universal, a priori, or "eidetic" terms as prior to explanation by means of causes, purposes, or grounds; and

• Phenomenologists tend to debate whether or not what Husserl calls the transcendental phenomenological epochê and reduction is useful or even possible.

source

Functionalism[link]

Functionalism, in regard to religious studies, is the analysis of religions and their various communities of adherents using the functions of particular religious phenomena to interpret the structure of religious communities and their beliefs. A major criticism of functionalism is that it lends itself to teleological explanations. An example of a functionalist approach is understanding the dietary restrictions contained in the Pentateuch as having the function of promoting health or providing social identity (i.e. a sense of belonging though common practice).

Criticism of religious studies[link]

A group of scholars have criticized religious studies beginning in the 1990s as a theological project which actually imposes views onto the people it aims to survey. Prominent voices in this critical view include Robert A. Orsi, Timothy Fitzgerald, Talal Asad, Tomoko Masuzawa, G.A. Oddie, Richard King, Russell T. McCutcheon, and Daniel Dubuisson. Their areas of research overlap heavily with postcolonial studies.^[10]

Influential figures[link]

• Karl Marx, Theses on Feuerbach (1845), and Das Kapital (1867)^[11]
• James Frazer, The Golden Bough (1890)^[11]
• Max Weber, The Protestant Ethic and the Spirit of Capitalism (1905)
• Sigmund Freud, Totem and Taboo (1913), The Future of an Illusion (1927)^[11]
• Rene Girard, Violence and the Sacred (1972)
• Rudolf Otto, The Idea of the Holy (1917)
• Carl Jung, Psychology and Religion: West and East (1938)
• Joseph Campbell, The Hero With a Thousand Faces (1949), The Power of Myth (1988)
• Alan Watts, Myth and Ritual in Christianity (1953)^{[citation needed]}
• Clifford Geertz, The Religion of Java (1960)^[11]
• Wilfred Cantwell Smith, The Meaning and End of Religion (1962)
• E.E. Evans-Pritchard, Theories of Primitive Religion (1965)^[11]
• Peter L. Berger, The Sacred Canopy (1967)
• Ninian Smart, The Religious Experience of Mankind (1969) (retitled The Religious Experience in 1991 edition)
• Victor Turner, The Ritual Process (1969)^{[citation needed]}
• J.Z. Smith, Map is not Territory: Studies in the History of Religions (1978) ^[12]
• David Chidester, Savage Systems: Colonialism and Comparative Religion in Southern Africa (1996)
• Talal Asad, Genealogies of Religion: Discipline and Reasons of Power in Christianity and Islam (1993)^{[citation needed]}
• Mark C. Taylor, [Ed.] Critical Terms for Religious Studies (1998)
• Tomoko Masuzawa, The Invention of World Religions (2005)
• Bruce Lincoln, Discourse and the Construction of Society (1989)
• Claude Lévi-Strauss, Tristes Tropiques (1955)
• Caroline Walker Bynum, Fragmentation and Redemption: Essays on Gender and the Human Body in Medieval Religion (1991)
• Catherine Bell, Ritual Theory, Ritual Practice (1992)
• Charles H. Long, Significations: Signs, Symbols, and Images in the Interpretation of Religion (1986)

See also[link]

• List of religious scholars
• Education
• Sacred-profane dichotomy
• Theories of religion
• International Association for the Scientific Study of Religion
• Religion and science
• International Society for the Sociology of Religion
• Religious education

References[link]

Constructs such as ibid., loc. cit. and idem are discouraged by Wikipedia's style guide for footnotes, as they are easily broken. Please improve this article by replacing them with named references (quick guide), or an abbreviated title. (October 2011)

Further reading[link]

• Durkheim, Emile. The Elementary Forms of Religious Life.
• Eliade, Mircea. The Sacred and the Profane: The Nature of Religion. Translated by Willard R. Trask. San Diego: Harcourt, 1987.
• Freud, Sigmund. The Future of an Illusion. Edited by James Strachey. New York: W.W. Norton and Company, 1989.
• James, William. The Varieties of Religious Experience: A Study in Human Nature. New York: Penguin, 1982.
• Miles, Jack. God: A Biography. New York: Vintage, 1996.
• Pals, Daniel L. Eight Theories of Religion. 2nd Edition. New York: Oxford University Press, 2006.
• Sloan Wilson, David. Darwin's Cathedral: Evolution, Religion and the Nature of Society. Chicago: University of Chicago Press, 2003.
• Smith, Huston. The World's Religions. New York: HarperCollins, 1991.
• Stark, Rodney. Discovering God: The Origins of Great Religions and the Evolution of Belief. New York: HarperCollins, 2007.

External links[link]

• The Institute for the Biocultural Study of Religion (IBCSR)
• IBCSR Research Review - briefly annotates and furnishes online information about scholarly articles and books related to brain, behavior, culture, and religion.
• The Religious Research Association
• The Society for the Scientific Study of Religion (SSSR)
• The Institute for the Study of American Religion
• The International Society for the Sociology of Religion

Academic societies[link]

• Australian Association for the Study of Religions (AASR).
• American Academy of Religion (AAR).
• Council of Societies for the Study of Religion.
• European Association for the Study of Religions (EASR).
• International Association for the Cognitive Science of Religion (IACSR).
• International Association for the History of Religions (IAHR).
• International Philosophy of Religion Association (IPRA).
• New Zealand Association for the Study of Religions (NZASR).
• North American Association for the Study of Religion (NAASR).
• Society for the Scientific Study of Religion (SSSR).

Online Works and Sources[link]

• Studying Religion: An Introduction
• What is the Academic Study of Religion? A Student's Perspective.
• Functionalism

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v t e

Political science is a social science discipline concerned with the study of the state, government, and politics. Aristotle defined it as the study of the state.^[1] It deals extensively with the theory and practice of politics, and the analysis of political systems and political behavior. Political scientists "see themselves engaged in revealing the relationships underlying political events and conditions, and from these revelations they attempt to construct general principles about the way the world of politics works."^[2] Political science intersects with other fields; including anthropology, public policy, national politics, economics, international relations, comparative politics, psychology, sociology, history, law, and political theory. Although it was codified in the 19th century, when all the social sciences were established, political science has ancient roots; indeed, it originated almost 2,500 years ago with the works of Plato and Aristotle.^[3]

Political science is commonly divided into three distinct sub-disciplines which together constitute the field: political philosophy^{[dubious – discuss]}, comparative politics and international relations. Political philosophy is the reasoning for an absolute normative government, laws and similar questions and their distinctive characteristics. Comparative politics is the science of comparison and teaching of different types of constitutions, political actors, legislature and associated fields, all of them from an intrastate perspective. International relations deals with the interaction between nation-states as well as intergovernmental and transnational organizations.

Political science is methodologically diverse and appropriates many methods originating in social research. Approaches include positivism, interpretivism, rational choice theory, behavioralism, structuralism, post-structuralism, realism, institutionalism, and pluralism. Political science, as one of the social sciences, uses methods and techniques that relate to the kinds of inquiries sought: primary sources such as historical documents and official records, secondary sources such as scholarly journal articles, survey research, statistical analysis, case studies, and model building.

"As a discipline" political science, possibly like the social sciences as a whole, "lives on the fault line between the 'two cultures' in the academy, the sciences and the humanities."^[4] Thus, in some American colleges where there is no separate School or College of Arts and Sciences per se, political science may be a separate department housed as part of a division or school of Humanities or Liberal Arts.^[5] Whereas classical political philosophy is primarily defined by a concern for Hellenic and Enlightenment thought, political scientists are also marked by a great concern for "modernity" and the contemporary nation state, along with the study of classical thought, and as such share a greater deal of terminology with sociologists (e.g. structure and agency).

Overview[link]

Political scientists study matters concerning the allocation and transfer of power in decision making, the roles and systems of governance including governments and international organizations, political behavior and public policies. They measure the success of governance and specific policies by examining many factors, including stability, justice, material wealth, and peace. Some political scientists seek to advance positive (attempt to describe how things are, as opposed to how they should be) theses by analyzing politics. Others advance normative theses, by making specific policy recommendations.

Political scientists provide the frameworks from which journalists, special interest groups, politicians, and the electorate analyze issues. According to Chaturvedy, "...Political scientists may serve as advisers to specific politicians, or even run for office as politicians themselves. Political scientists can be found working in governments, in political parties or as civil servants. They may be involved with non-governmental organizations (NGOs) or political movements. In a variety of capacities, people educated and trained in political science can add value and expertise to corporations.^{[citation needed]} Private enterprises such as think tanks, research institutes, polling and public relations firms often employ political scientists."^{[citation needed]} In the United States, political scientists known as "Americanists^{[disambiguation needed ]}" look at a variety of data including constitutional development, elections, public opinion and public policy such as Social Security reform,..... foreign policy, US Congressional committees, and the US Supreme Court — to name only a few issues.

Most United States colleges and universities offer B.A. programs in political science. M.A. or M.A.T. and Ph.D or Ed.D. programs are common at larger universities. The term political science is more popular in North America than elsewhere; other institutions, especially those outside the United States, see political science as part of a broader discipline of political studies, politics, or government. While political science implies use of the scientific method, political studies implies a broader approach, although the naming of degree courses does not necessarily reflect their content.^[6] Separate degree granting programs in international relations and public policy are not uncommon at both the undergraduate and graduate levels. Master's level programs in political science are common when political scientists engage in public administration.^[7]

The national honor society for college and university students of government and politics in the United States is Pi Sigma Alpha.

History[link]

Niccolò Machiavelli, one of many influential political theorists

Political science as a separate field is a relatively late arrival in terms of social sciences. However, the term "political science" was not always distinguished from political philosophy, and the modern discipline has a clear set of antecedents including also moral philosophy, political economy, political theology, history, and other fields concerned with normative determinations of what ought to be and with deducing the characteristics and functions of the ideal state.

The antecedents of Western politics can be traced back to the Socratic political philosophers, Plato (427–347 BC), Xenophon (c. 430–354 BC), and Aristotle ("The Father of Political Science") (384–322 BC). These authors, in such works as The Republic and Laws by Plato, and The Politics and Nicomachean Ethics by Aristotle, analyzed political systems philosophically, going beyond earlier Greek poetic and historical reflections which can be found in the works of epic poets like Homer and Hesiod, historians like Herodotus and Thucydides, and dramatists such as Sophocles, Aristophanes, and Euripides.

The rise and fall of the Roman Empire[link]

During the height of the Roman Empire, famous historians such as Polybius, Livy and Plutarch documented the rise of the Roman Republic, and the organization and histories of other nations, while statesmen like Julius Caesar, Cicero and others provided us with examples of the politics of the republic and Rome's empire and wars. The study of politics during this age was oriented toward understanding history, understanding methods of governing, and describing the operation of governments. Nearly a thousand years elapsed, from the foundation of the city of Rome in 753 BC to the fall of the Roman Empire or the beginning of the Middle Ages. In the interim, there is a manifest translation of Hellenic culture into the Roman sphere. The Greek gods become Romans and Greek philosophy in one way or another turns into Roman law e.g. Stoicism. The Stoic was committed to preserving proper hierarchical roles and duties in the state so that the state as a whole would remain stable. Among the best known Roman Stoics were philosopher Seneca and the emperor Marcus Aurelius. Seneca, a wealthy Roman patrician, is often criticized by some modern commentators for failing to adequately live by his own precepts. The Meditations of Marcus Aurelius, on the other hand, can be best thought of as the philosophical reflections of an emperor divided between his philosophical aspirations and the duty he felt to defend the Roman Empire from its external enemies through his various military campaigns. According to Polybius, Roman institutions were the backbone of the empire but Roman law is the medulla.^[8]

Middle Ages[link]

With the fall of the Western Roman Empire, there arose a more diffuse arena for political studies. The rise of monotheism and, particularly for the Western tradition, Christianity, brought to light a new space for politics and political action. Works such as Augustine of Hippo's The City of God synthesized current philosophies and political traditions with those of Christianity, redefining the borders between what was religious and what was political. During the Middle Ages, the study of politics was widespread in the churches and courts. Most of the political questions surrounding the relationship between church and state were clarified and contested in this period. The Arabs lost sight of Aristotle's political science but continued to study Plato's Republic which became the basic text of Judeo-Islamic political philosophy as in the works of Alfarabi and Averroes; this did not happen in the Christian world, where Aristotle's Politics was translated in the 13th century and became the basic text as in the works of Saint Thomas Aquinas.^[9]

Indian subcontinent[link]

In ancient India, the antecedents of politics can be traced back to the Rig-Veda, Samhitas, Brahmanas, the Mahabharata and Buddhist Pali Canon. Chanakya (c. 350–275 BC) was a political thinker in Takshashila. Chanakya wrote the Arthashastra, a treatise on political thought, economics and social order. It discusses monetary and fiscal policies, welfare, international relations, and war strategies in detail, among other topics. The Manusmriti, dated to about two centuries after the time of Chanakya is another important Indian political treatise.

East Asia[link]

Ancient China was home to several competing schools of political thought, most of which arose in the Spring and Autumn Period. These included Mohism (a utilitarian philosophy), Taoism, Legalism (a school of thought based on the supremacy of the state), and Confucianism. Eventually, a modified form of Confucianism (heavily infused with elements of Legalism) became the dominant political philosophy in China during the Imperial Period. This form of Confucianism also deeply influenced and were expounded upon by scholars in Korea and Japan.

West Asia[link]

In Persia, works such as the Rubaiyat of Omar Khayyam and Epic of Kings by Ferdowsi provided evidence of political analysis, while the Middle Eastern Aristotelians such as Avicenna and later Maimonides and Averroes, continued Aristotle's tradition of analysis and empiricism, writing commentaries on Aristotle's works. Averroe did not have at hand a text of Aristotle's Politics, so he wrote a commentary on Plato's Republic instead.

Renaissance[link]

During the Italian Renaissance, Niccolò Machiavelli established the emphasis of modern political science on direct empirical observation of political institutions and actors. Machiavelli was also a realist, arguing that even evil means should be considered if they help to create and preserve a glorious regime. Machiavelli therefore also argues against the use of idealistic models in politics, and has been described as the father of the "politics model" of political science.^[10] Later, the expansion of the scientific paradigm during the Enlightenment further pushed the study of politics beyond normative determinations.

Enlightenment[link]

The works of the French philosophers Voltaire, Rousseau, Diderot to name a few are paragon for political analysis, social science, social and political critic. Their influence leading to the French revolution has been enormous in the development of modern democracy throughout the world.

Like Machiavelli, Thomas Hobbes, well known for his theory of the social contract, believed that a strong central power, such as a monarchy, was necessary to rule the innate selfishness of the individual but neither of them believed in the divine right of kings. John Locke, on the other hand, who gave us Two Treatises of Government and who did not believe in the divine right of kings either, sided with Aquinas and stood against both Machiavelli and Hobbes by accepting Aristotle's dictum that man seeks to be happy in a state of social harmony as a social animal. Unlike Aquinas' preponderant view on the salvation of the soul from original sin, Locke believed man comes into this world with a mind that is basically a tabula rasa. According to Locke, an absolute ruler as proposed by Hobbes is unnecessary, for natural law is based on reason and equality, seeking peace and survival for man.

Religion would no longer play a dominant role in politics. There would be separation of church and state. Principles similar to those that dominated the material sciences could be applied to society as a whole, originating the social sciences. Politics could be studied in a laboratory as it were, the social milieu. In 1787, Alexander Hamilton wrote: "...The science of politics like most other sciences has received great improvement." (The Federalist Papers Number 9 and 51). Both the marquis d'Argenson and the abbé de Saint-Pierre described politics as a science; d'Argenson was a philosopher and de Saint-Pierre an allied reformer of the enlightenment.^[11]

Other important figures in American politics who participated in the Enlightenment were Benjamin Franklin and Thomas Jefferson.

Modern political science[link]

Because political science is essentially a study of human behavior, in all aspects of politics, observations in controlled environments are often challenging to reproduce or duplicate, though experimental methods are increasingly common (see experimental political science).^[12] Citing this difficulty, former American Political Science Association President Lawrence Lowell once said "We are limited by the impossibility of experiment. Politics is an observational, not an experimental science."^[13] Because of this, political scientists have historically observed political elites, institutions, and individual or group behavior in order to identify patterns, draw generalizations, and build theories of politics.

Like all social sciences, political science faces the difficulty of observing human actors that can only be partially observed and who have the capacity for making conscious choices unlike other subjects such as non-human organisms in biology or inanimate objects as in physics. Despite the complexities, contemporary political science has progressed by adopting a variety of methods and theoretical approaches to understanding politics and methodological pluralism is a defining feature of contemporary political science.

The advent of political science as a university discipline was marked by the creation of university departments and chairs with the title of political science arising in the late 19th century. In fact, the designation "political scientist" is typically reserved for those with a doctorate in the field. Integrating political studies of the past into a unified discipline is ongoing, and the history of political science has provided a rich field for the growth of both normative and positive political science, with each part of the discipline sharing some historical predecessors. The American Political Science Association was founded in 1903 and the American Political Science Review was founded in 1906 in an effort to distinguish the study of politics from economics and other social phenomena.

Behavioral revolution and new institutionalism[link]

In the 1950s and the 1960s, a behavioral revolution stressing the systematic and rigorously scientific study of individual and group behavior swept the discipline. A focus on studying political behavior, rather than institutions or interpretation of legal texts, characterized early behavioral political science, including work by Robert Dahl, Philip Converse, and in the collaboration between sociologist Paul Lazarsfeld and public opinion scholar Bernard Berelson.

The late 1960s and early 1970s witnessed a take off in the use of deductive, game theoretic formal modeling techniques aimed at generating a more analytical corpus of knowledge in the discipline. This period saw a surge of research that borrowed theory and methods from economics to study political institutions, such as the United States Congress, as well as political behavior, such as voting. William H. Riker and his colleagues and students at the University of Rochester were the main proponents of this shift. Criticisms of the use of this rational choice theorizing has been widespread, even among political scientists who adopt quantitative methods.^{[14][Full citation needed]}

Recent developments[link]

In 2000, the Perestroika Movement in political science was introduced as a reaction against what supporters of the movement called the mathematicization of political science. Those who identified with the movement argued for a plurality of methodologies and approaches in political science and for more relevance of the discipline to those outside of it.^[15]

Evolutionary psychology theories argue that humans have evolved a highly developed set of psychological mechanisms for dealing with politics. However, these mechanisms evolved for dealing with the small group politics that characterized the ancestral environment and not the much larger political structures in today's world. This is argued to explain many important features and systematic cognitive biases of current politics.^[16]

Subfields[link]

Most political scientists work broadly in one or more of the following five areas:

• Comparative politics, including area studies
• International relations
• Political philosophy
• Public administration
• Public law

Some political science departments also classify methodology as well as scholarship on the domestic politics of a particular country as distinct sub fields.

In contrast to this traditional classification, some academic departments organize scholarship into thematic categories, including political philosophy, political behavior (including public opinion, collective action, and identity), and political institutions (including legislatures and international organizations). Political science conferences and journals often emphasize scholarship in more specific categories. The American Political Science Association, for example, has 42 organized sections that address various methods and topics of political inquiry.^[17]

See also[link]

• Outline of political science - structured list of political topics, arranged by subject area
• Index of politics articles - alphabetical list of political subjects
• Political lists - lists of political topics
• Outline of law
• Index of law articles
• Process tracing

References[link]

Further reading[link]

• The Evolution of Political Science (Nov. 2006). APSR Centennial Volume of American Political Science Review. Apsanet.org. 4 Feb. 2009.
• Goodin, R. E.; Klingemann, Hans-Dieter (1996). A New Handbook of Political Science. Oxford and New York: Oxford University Press. ISBN 0-19-829471-9.
• Klingemann, Hans-Dieter, ed. (2007) The State of Political Science in Western Europe. Opladen: Barbara Budrich Publishers. ISBN 978-3-86649-045-3.
• Schramm, S. F.; Caterino, B., eds. (2006). Making Political Science Matter: Debating Knowledge, Research, and Method. New York and London: New York University Press. Making Political Science Matter. Google Books. 4 Feb. 2009.
• Roskin, M.; Cord, R. L.; Medeiros, J. A.; Jones, W. S. (2007). Political Science: An Introduction. 10th ed. New York: Pearson Prentice Hall. ISBN 978-0-13-242575-9 (10). ISBN 978-0-13-242575-9 (13).
• Tausch, A.; Prager, F. (1993). Towards a Socio-Liberal Theory of World Development. Basingstoke: Macmillan; New York: St. Martin's Press.
• Oxford Handbooks of Political Science
• Noel, Hans (2010) "Ten Things Political Scientists Know that You Don’t" The Forum: Vol. 8: Iss. 3, Article 12.

External links[link]

Wikibooks has a book on the topic of Political Science

Wikimedia Commons has media related to: Political science

• International Political Science Association
• IPSAPortal : Top 300 websites for Political Science
• International Association for Political Science Students
• American Political Science Association
• European Consortium for Political Research
• Graduate Institute of International and Development Studies. "Political Science Department which offers MA and PhD programmes"
• Political Studies Association of the UK
• PROL: Political Science Research Online (prepublished research)
• Truman State University Political Science Research Design Handbook
• A New Nation Votes: American Elections Returns 1787–1825
• Comparative Politics in Argentina & Latin America: Site dedicated to the development of comparative politics in Latin America. Paper Works, Articles and links to specialized web sites.

Neil deGrasse Tyson
Tyson at the NASA Advisory Council in Washington, D.C., November 2005
Born	(1958-10-05) October 5, 1958 (age 53) Manhattan, New York City, United States[1]
Residence	Manhattan, New York City, United States
Fields	Astrophysics, physical cosmology, science communication
Institutions	Hayden Planetarium, PBS, Planetary Society
Alma mater	Harvard University (AB) University of Texas at Austin (MA) Columbia University (MPhil, PhD)
Influences	Issac Newton, Carl Sagan, Fred C. Hess
Notable awards	NASA Distinguished Public Service Medal

Neil deGrasse Tyson ( /ˈniːəl dəˈɡræs ˈtaɪsən/ born October 5, 1958) is an American astrophysicist and science communicator. He is currently the Frederick P. Rose Director of the Hayden Planetarium at the Rose Center for Earth and Space, and a research associate in the department of astrophysics at the American Museum of Natural History. Since 2006 he has hosted the educational science television show NOVA scienceNOW on PBS, and has been a frequent guest on The Daily Show, The Colbert Report, Real Time with Bill Maher, and Jeopardy!. It was announced on August 5, 2011, that Tyson will be hosting a new sequel to Carl Sagan's Cosmos: A Personal Voyage television series.^[2]

Early life[link]

Tyson was born as the second of three children in the borough of Manhattan in New York City, but was raised in the Bronx.^[1] His mother, Sunchita Feliciano Tyson, was a gerontologist and his father, Cyril deGrasse Tyson, was a sociologist, human resource commissioner for the New York City mayor, John Lindsay, and was the first Director of HARYOU.^[3][4] Tyson attended the Bronx High School of Science (1972–1976, astrophysics emphasis) where he was captain of the wrestling team and was editor-in-chief of the school's Physical Science Journal. Tyson had an abiding interest in astronomy from the age of eleven, following his visit to the Hayden Planetarium at age nine. Tyson recalls that "so strong was that imprint [of the night sky] that I'm certain that I had no choice in the matter, that in fact, the universe called me."^[5] He obsessively studied astronomy in his teens, and eventually even gained some fame in the astronomy community by giving lectures on the subject at the age of fifteen.

Astronomer Carl Sagan, who was a faculty member at Cornell University, tried to recruit Tyson to Cornell for undergraduate studies.^[6] During an interview with writer Daniel Simone,^[7] Tyson said, "Interestingly, when I applied to Cornell, my application dripped of my passion for the study and research of the Universe. Somehow the admissions office brought my application to the attention of the late Dr. Sagan, and he actually took the initiative and care to contact me. He was very inspirational and a most powerful influence. Dr. Sagan was as great as the universe, an effective mentor." Tyson chose to attend Harvard University, however, where he majored in physics and lived in Currier House. He was a member of the crew team during his freshman year, but returned to wrestling, eventually lettering in his senior year. Tyson earned a bachelor of arts in physics from Harvard in 1980 and began his graduate work at the University of Texas at Austin, where he earned a master of arts in astronomy in 1983. In addition to wrestling and rowing in college, he was also active in dancing in styles including jazz, ballet, Afro-Caribbean, and Latin Ballroom. In 1985, he won a gold medal with the University of Texas dance team at a national tournament in the International Latin Ballroom style. He started to work toward a doctorate at the University of Texas, but transferred to Columbia University in 1988 after his committee was dissolved.^[8] At Columbia University, in 1989, he received a master of philosophy in astrophysics and, in 1991, he earned a doctor of philosophy in astrophysics.

Career[link]

Tyson with students at the 2007 American Astronomical Society conference

Tyson's research has focused on observations in stellar formation and evolution as well as cosmology and galactic astronomy. He has held numerous positions at institutions including University of Maryland, Princeton University, the American Museum of Natural History, and Hayden Planetarium.

Tyson has written a number of popular books on astronomy. In 1995, he began to write the "Universe" column for Natural History magazine. In a column he authored for the magazine in 2002, Tyson coined the term "Manhattanhenge" to describe the two days annually on which the evening sun aligns with the cross streets of the street grid in Manhattan, making the sunset visible along unobstructed side streets.

In 2001, President George W. Bush appointed Tyson to serve on the Commission on the Future of the United States Aerospace Industry and in 2004 to serve on the President's Commission on Implementation of United States Space Exploration Policy, the latter better known as the "Moon, Mars, and Beyond" commission. Soon afterward he was awarded the NASA Distinguished Public Service Medal, the highest civilian honor bestowed by NASA.^[9]

In 2004, he hosted the four-part "Origins" miniseries of PBS's Nova,^[10] and, with Donald Goldsmith, co-authored the companion volume for this series, Origins: Fourteen Billion Years Of Cosmic Evolution.^[11] He again collaborated with Goldsmith as the narrator on the documentary 400 Years of the Telescope which premiered on PBS in April 2009.

Tyson in December 2011 at a conference marking 1,000 days after the launch of the spacecraft Kepler

As director of the Hayden Planetarium, Tyson bucked traditional thinking in order to keep Pluto from being referred to as the ninth planet in exhibits at the center. Tyson has explained that he wanted to look at commonalities between objects, grouping the terrestrial planets together, the gas giants together, and Pluto with like objects and to get away from simply counting the planets. He has stated on The Colbert Report, The Daily Show, and BBC Horizon that this decision has resulted in large amounts of hate mail, much of it from children.^[12] In 2006, the I.A.U. confirmed this assessment by changing Pluto to the "dwarf planet" classification. Daniel Simone wrote of the interview with Tyson describing his frustration. "For a while, we were not very popular here at the Hayden Planetarium."

Tyson has been vice-president, president, and chairman of the board of the Planetary Society. He is also the host of the PBS program Nova ScienceNow.^[13] He attended and was a speaker at the Beyond Belief: Science, Religion, Reason and Survival symposium on November 2006. In 2007, Tyson, who is known for his vibrant character, cheerful demeanor, and awe of the vastness of the universe itself, was chosen to be a regular on The History Channel's popular series The Universe.

In May 2009, he launched a one-hour radio talk show called StarTalk, which he co-hosted with comedienne Lynne Koplitz. The show was syndicated on Sunday afternoons on KTLK AM in Los Angeles and WHFS in Washington D.C. The show lasted for thirteen weeks, but was resurrected in December 2010 and then, co-hosted with comedians Chuck Nice and Leighann Lord instead of Koplitz. The show is also available via the internet through a live stream or in the form of a podcast.^[14]

In April 2011, Tyson was the keynote speaker at the 93rd International Convention of the Phi Theta Kappa International Honor Society of the Two-year School. He and James Randi delivered a lecture entitled Skepticism, which related directly with the convention's theme of The Democratization of Information: Power, Peril, and Promise.

In 2012, Tyson announced that he would appear in a YouTube series based on his popular StarTalk radio show. A premiere date for the show has not been announced, but it will be distributed on the Nerdist YouTube Channel.^[15]

Views[link]

Tyson has argued that the concept of intelligent design thwarts the advance of scientific knowledge.^[16][17][18] When asked if he believed in a higher power, Tyson responded: "Every account of a higher power that I've seen described, of all religions that I've seen, include many statements with regard to the benevolence of that power. When I look at the universe and all the ways the universe wants to kill us, I find it hard to reconcile that with statements of beneficence."^[19] In an interview on podcast Point of Inquiry, Tyson defines himself as an agnostic.^[20]

He has written and broadcast extensively about his views of religion, spirituality, and the spirituality of science including the essays, "The Perimeter of Ignorance"^[21] and "Holy Wars",^[18] both appearing in Natural History magazine and the 2006 Beyond Belief workshop.^[22][23] Tyson has collaborated with evolutionary biologist Richard Dawkins and presented talks with him on religion and science.^[24]

Tyson lived near the World Trade Center and was an eyewitness to the September 11, 2001 attacks. He wrote a widely circulated letter on what he saw.^[25] On June 6, 2008, after the conclusion of the Democratic presidential primaries, Tyson wrote an op-ed in The New York Times in which he presented a statistical analysis of then recent polling data. From this analysis, Tyson concluded that in a hypothetical election held on the day of the publication of his article, Barack Obama would lose to John McCain, whereas Hillary Clinton would beat McCain.^[26]

Tyson collaborated with PETA on a PSA that stated, "You don't have to be a rocket scientist to know that kindness is a virtue."^[27] He also granted PETA an interview, in which he discussed the concept of intelligence (both of human and other animals), the failure of humans to heretofore communicate meaningfully with other animals, and the need of humans to be empathetic.^[28]

Media appearances[link]

As a science communicator, Tyson regularly appears on television, radio, and various other media outlets. He has been a regular guest on The Colbert Report, and host Stephen Colbert refers to him in his comedic book I Am America (And So Can You!), noting in his chapter on scientists that most scientists are "decent, well-intentioned people," but, presumably tongue-in-cheek, that "Neil DeGrasse Tyson is an absolute monster."^[31] He has appeared numerous times on The Daily Show with Jon Stewart. He also has made appearances on Late Night with Conan O'Brien, The Tonight Show with Jay Leno, Late Night With Jimmy Fallon, and The Rachel Maddow Show.^[32] He served as one of the central interviewees on the various episodes of the History Channel science program, The Universe, and . Tyson participated on the NPR radio quiz program Wait Wait... Don't Tell Me! in 2007.^[33] He has appeared several times on Real Time with Bill Maher, and he was also featured on an episode of Who Wants To Be A Millionaire? as the ask the expert lifeline.^[34]

Tyson has been featured as a guest interviewee on The Skeptics' Guide to the Universe, and has been in several of the Symphony of Science videos.^[35][36]

In 2007 Tyson was the keynote speaker during the dedication ceremony of Deerfield Academy's new science center, the Koch Center. He emphasized the impact science will have on the twenty-first century, as well as explaining that investments into science may be costly, but their returns in the form of knowledge gained, and piquing interest is invaluable. Tyson has also appeared as the keynote speaker at The Amazing Meeting, a science and skepticism conference hosted by the James Randi Educational Foundation.

Tyson made a guest appearance as himself in the episode "Brain Storm" of Stargate Atlantis.^[37] and in the episode "The Apology Insufficiency" of The Big Bang Theory.^[38]

Tyson is also a frequent participant in the website Reddit’s AMAs (Ask Me Anythings) where he is responsible for 3 of the top 10 most popular AMAs of all-time. ^[39]

Personal life[link]

Signing a copy of his book Origins, portrait taken at JREF's The Amazing Meeting 6

Tyson lives in Lower Manhattan with his wife and two children.^[40][41]

Tyson is a fine wine enthusiast whose collection was featured in the May 2000 issue of the Wine Spectator and the Spring 2005 issue The World of Fine Wine.

Selected awards and honors[link]

Awards[link]

• 2001 Medal of Excellence, Columbia University, New York City
• 2004 NASA Distinguished Public Service Medal
• 2007 Klopsteg Memorial Award winner
• 2009 Douglas S. Morrow Public Outreach Award from the Space Foundation for significant contributions to public awareness of space programs.^[9]
• 2009 Isaac Asimov award from the American Humanist Association ^[42]

Selected honorary doctorates[link]

• 1997 York College, City University of New York
• 2000 Ramapo College, Mahwah, New Jersey
• 2000 Dominican College, Orangeburg, New York
• 2001 University of Richmond, Richmond, Virginia
• 2002 Bloomfield College, Bloomfield, New Jersey
• 2003 Northeastern University, Boston, Massachusetts
• 2004 College of Staten Island, City University of New York
• 2006 Pace University, New York City
• 2007 Williams College, Williamstown, Massachusetts
• 2007 Worcester Polytechnic Institute, Worcester, Massachusetts
• 2008 University of Pennsylvania, Philadelphia, Pennsylvania
• 2010 University of Alabama in Huntsville, Huntsville, Alabama
• 2010 Rensselaer Polytechnic Institute, Troy, New York
• 2010 Eastern Connecticut State University, Willimantic, Connecticut
• 2011 Gettysburg College, Gettysburg, Pennsylvania
• 2012 Mount Holyoke College, South Hadley, Massachusetts
• 2012 Western New England University, Springfield, Massachusetts

Honors[link]

• 2000 Sexiest Astrophysicist Alive, People Magazine^[43]
• 2001 asteroid named: 13123 Tyson, renamed from Asteroid 1994KA by the International Astronomical Union
• 2001 The Tech 100, voted by editors of Crain's Magazine to be among the 100 most influential technology leaders in New York
• 2004 Fifty Most Important African-Americans in Research Science^[44]
• 2007 Harvard 100: Most Influential Harvard Alumni Magazine, Cambridge. Massachusetts
• 2007 The Time 100, voted by the editors of Time Magazine as one of the 100 most influential people in the world^[45]
• 2008 Discover Magazine selected him one of the "50 Best Brains in Science".^[46]

Selected books by Tyson[link]

List of books by Tyson:^[47]

• Space Chronicles: Facing the Ultimate Frontier (2012) ISBN 0-393-08210-5
• The Pluto Files: The Rise and Fall of America's Favorite Planet (2009) ISBN 0-393-06520-0
• Death by Black Hole: And Other Cosmic Quandaries (2007) ISBN 0-393-33016-8
• The Sky Is Not the Limit: Adventures of an Urban Astrophysicist (1st ed. 2000 / 2nd ed. 2004) ISBN 978-1-59102-188-9
• Origins: Fourteen Billion Years of Cosmic Evolution (co-authored with Donald Goldsmith) (2004) ISBN 0-393-32758-2
• My Favorite Universe (A twelve part lecture series) (2003) ISBN 1-56585-663-5
• City of Stars: A New Yorker's Guide to the Cosmos (2002)
• Cosmic Horizons: Astronomy at the Cutting Edge (2000) ISBN 1-56584-602-8
• One Universe: At Home in the Cosmos (2000) ISBN 0-309-06488-0
• Just Visiting This Planet (1998) ISBN 0-385-48837-8
• Universe Down to Earth (1994) ISBN 0-231-07560-X
• Merlin's Tour of the Universe (1989) ISBN 0-385-48835-1

References[link]

External links[link]

Wikiquote has a collection of quotations related to: Neil deGrasse Tyson

Wikimedia Commons has media related to: Neil deGrasse Tyson

• Official website
• Neil deGrasse Tyson on Twitter
• CV at AMNH page
• Biography at the Planetary Society
• PBS NOVA scienceNOW with Neil deGrasse Tyson
• Star Talk Radio Show hosted by Neil deGrasse Tyson
• Neil deGrasse Tyson at the Internet Movie Database