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Problems in defining and studying religion are well known to us. What we might identify as a specific European legacy, now exported globally, could be more radically challenged by concerted efforts to respond to alternatives more positively and more robustly. This article identifies some problems for the study of religions: not only an inherited definition that privatises religion as -belief‖ but also a theological legacy that encourages scholarly ambitions to divine objectivity. In setting outdoi:10.18792/diskus.v16i3.54 fatcat:v75vwh3wlrc5rfcrdatxym3yny