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van Bijlert, Victor A., und Rabindranath Tagore. „The Religion of Man“. Philosophy East and West 40, Nr. 3 (Juli 1990): 410. http://dx.doi.org/10.2307/1399438.
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Orerien Olivier, Dr ABODOHOUI. „MAPPING OUT FAITH AND RELIGION IN ANTHONY BURGESS’ MAN OF NAZARETH“. International Journal of Social Sciences and Management Review 05, Nr. 03 (2022): 93–104. http://dx.doi.org/10.37602/ijssmr.2022.5309.
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The lack of faith in some religion is obviously the cause of the problem the world is facing as religions matters, the doubt. That is the reason why the problem that this research work raises are the Faith and the religion to means what can we do to strengthen our faith in any kind of religion or in everything. This research work is focused on Faith and religion in Anthony Burgess' Man of Nazareth. It starts from the problem statement to the exploration of the study with a focus on New historicism as a literary theory. It explores Religion and Faith and states its importance, its nature, gives some suggestions that may help to succeed in the aim of to evangelising people about Faith.
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Gruenwald, Oskar. „Science and Religion“. Journal of Interdisciplinary Studies 6, Nr. 1 (1994): 1–23. http://dx.doi.org/10.5840/jis199461/21.
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Contemporary natural science is returning to the question of First Principles concerning the origin, nature, and destiny of man and the universe, while the social sciences bracket man and the question of values, and theologians largely concede factual pronouncements about the world to scientists. This essay proposes that man himself is the missing link between science and religion, nature and spirit. And that the main challenge for science and religion today is to find a common, intersubjectively transmissible language which could bridge the conceptual gap between these two fields of inquiry, A genuine science-theology dialogue would have to "unbracket" man and encompass the totality of human experience via a global approach to all knowing seeking to rediscover the interconnectedness and complementarity between facts and values, knowledge and faith, science and religion.
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Gruenwald, Oskar. „Science and Religion“. Journal of Interdisciplinary Studies 6, Nr. 1 (1994): 1–23. http://dx.doi.org/10.5840/jis199461/21.
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Contemporary natural science is returning to the question of First Principles concerning the origin, nature, and destiny of man and the universe, while the social sciences bracket man and the question of values, and theologians largely concede factual pronouncements about the world to scientists. This essay proposes that man himself is the missing link between science and religion, nature and spirit. And that the main challenge for science and religion today is to find a common, intersubjectively transmissible language which could bridge the conceptual gap between these two fields of inquiry, A genuine science-theology dialogue would have to "unbracket" man and encompass the totality of human experience via a global approach to all knowing seeking to rediscover the interconnectedness and complementarity between facts and values, knowledge and faith, science and religion.
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Matiaske, Wenzel, und Gerd Grözinger. „Introduction: Religion and the Organization Man“. management revu 21, Nr. 1 (2010): 5–7. http://dx.doi.org/10.5771/0935-9915-2010-1-5.
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Omenyo, Cephas N. „Man of God Prophesy Unto Me: The Prophetic Phenomenon in African Christianity“. Studies in World Christianity 17, Nr. 1 (April 2011): 30–49. http://dx.doi.org/10.3366/swc.2011.0004.
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One of the features of African primal religions that has stood the test of time is the practice of seeking the cause of evil occurrences, power to deal with it or to avert any future reoccurrence and the search for one's destiny through divination which has been designated ‘prophetism’ in Christianity. The African Indigenous Churches were the first to build the bridge between primal religion and African Christianity by appropriating resources from the gospel to deal with this typical African religious practice. This essay looks at the phenomenon in primal religion, African Indigenous Churches (AICs), the older or Classical Pentecostalism, and contemporary Pentecostal movements. One can establish a continuum from primal religion to the current renewal movements with regards to prophetism, due to the deep-seated quest of the phenomenon in African worldview, which indeed was predicted by Professor C. G. Baëta, Ghana's foremost distinguished scholar who studied the phenomenon more than four decades ago.
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Steunebrink, Gerrit. „Warum definiert Bergson Religion von der Mystik her?“ Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, Nr. 1 (18.12.2019): 98–119. http://dx.doi.org/10.30965/23642807-00501006.
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Abstract Why Does Bergson Understand Religion From the Perspective of Mysticism? In his book Bergson makes first of all the distinction between closed societies, with a static religion, and open societies with the dynamic religion. In fact those dynamic religions are the world religions, and they are understood from the perspective of mysticism. Bergson does not accept the opposition between a mystical and a technical worldview. To the contrary, they are related to each other, especially in Christianity, by the virtue of charity. Charity, and therefore technics, is the practical dimension of mysticism. From the perspective of the mystical experience, an intuition of unity with the totality, Bergson tries to rethink the proof of the existence of God, the immortality of man and the theodicy. Modern man, as a technical man represents a special phase in the history of the evolution of nature and its divine ‘elan vital’. It is a phenomenon in which nature shows a new dimension of itself. Because the technical dimension enlarges man’s capacity of transcendence of the sense of given reality, it creates new possibilities for mystical experience. Modern man needs this mysticism because only mysticism can be the soul within the body of the technical world created by man.
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Rutkevich, Elena D. „(Non)Religious Diversity and correlation of religious, spiritual and secular in the consciousness of modern man“. VESTNIK INSTITUTA SOTZIOLOGII 12, Nr. 3 (2021): 54–78. http://dx.doi.org/10.19181/vis.2021.12.3.737.
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Non-religious diversity is growing in the world nowadays. In the current context it is understood not as a diversity of faiths, religions, non-religions, etc., but as a variety of types of non-religious consciousness and categories of non-religious identity. The article covers only a few aspects of this vast topic. First, the theoretical prerequisites and substantiations for the change in the Western non-religious identity taking place during the transition from the Westphalian to the post-Westphalian system of religious governance and the emergence of a special type of pluralism that is formed in the process of dedifferentiation of religion, globalization and the transformation of the “religion of place and nation” into a transnational religion “without place and nation”, when the ratio of religious, spiritual and secular in the mind of a postmodern person changes. Second, the author analyses the origins and causes of this transformation of non-religious consciousness in the "long 1960s". Third, the author traces the evolution of such types of non-religious diversity as “spiritual but not religious”, “none” and “post-protestants” and the concept of “spirituality” that connects them. The category "spiritual but not religious", sometimes perceived as dubious and unconvincing, appearing in the context of countercultural spirituality, in the author´s opinion, is very important for understanding Western, especially American irreligiousness in general and the processes taking place today in particular. The processes that are associated with the growth of "none" and the proliferation of "post-Protestants" related to the Woke culture, who claim the role of "saviours of humanity", attaching more importance to the "new post-Protestant ethics" (rather than religion and tradition), seeking to politicise religion, to sacralise politics, race and gender relations. Rejecting the "old religion" and proclaiming a "new ethics", moving from the ideals of diversity, universal tolerance and political correctness to "militant moralism and cruel dogmatism”, they confirm the idea of "complex irreligiousness" in the era of "late modernity", that seems to be a sign of the times and requires close attention of scientists.
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Pramanick, Somnath. „Vivekananda’s Universal Religion: Exploring Its Philosophical Foundations and Contemporary Relevance“. RESEARCH REVIEW International Journal of Multidisciplinary 8, Nr. 6 (15.06.2023): 166–70. http://dx.doi.org/10.31305/rrijm.2023.v08.n06.023.
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The concept of “universal religion,” a fresh take on religion, is among Swami Vivekananda’s greatest gifts to humanity. It is not a brand-new religion with fresh text, but rather a fresh outlook on religion and a brand-new spiritual attitude. It makes religions into a principle of human unification by not only encouraging tolerance but also encouraging acceptance of different religions as true. The discovery of universality in all faiths, eliminating their own creeds, dogmas, beliefs, rites, and conventions, is known as universal religion. An adherent of universal religion maintains his or her sense of belonging to his or her own religion with its doctrine and rituals while having an enlightened understanding and respect for all other religions. Swami Vivekananda emphasized the legitimacy and universality of all religions in his Chicago Addresses in 1893. He said that every religion has the power to instill kindness, sanctity, and purity in people. He thus acknowledged the legitimacy of all religions. He urged everyone to maintain their religious unity and to embrace all that is admirable in other religions. According to him, a religion can be deemed universal if it can satisfy and soothe members of all other faiths. The true nature of man is already divine. But it is a concealed divinity. The achievement of such divinity should therefore be the goal of life; it is what religion teaches. It is the coexistence of all religions, making it one of the finest approaches to resolving the world’s many ongoing religious conflicts. This study will examine Swami Vivekananda’s idea of a universal religion and how it relates to the ongoing religious disputes around the globe. Additionally, the paper will go at his opinions on how the postmodern society operates and ask the question, “Is there a need for universal religion?”
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Perevezentsev, S. V. „On the question of the religious factor in politics“. Moscow State University Bulletin. Series 18. Sociology and Political Science 27, Nr. 2 (31.05.2021): 154–70. http://dx.doi.org/10.24290/1029-3736-2021-27-2-154-170.
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The article examines the phenomenon of the religious factor in modern world politics, suggests taking into account the religious factor along with other factors of historical development (economic, political, social, natural and climatic, etc.). From the traditionalist point of view, the confrontation between the teachings of humanism and traditional religions is shown, as a spiritual confrontation of various religious teachings. The main spiritual and political processes in the modern world are revealed: the process of purposeful destruction of traditional values, religions and cultures and the process of reviving traditional values, religions and cultures in order to preserve the “blooming complexity”, i.e., the civilizational diversity of the world community. In the first process, on the basis of numerous data, shows the struggle of the supporters of the religious-philosophical doctrine of humanism with traditional religious teachings, especially Christianity, and the main task of this struggle provided dechristianization of man and society, because the Christian faith is the basis of the locomotive of world history, European civilization. The main goal of this struggle is to replace Christianity and the traditional world religions with the religion of man-God, i.e., humanism and rationalism. The author reveals the meaning of the concept of transhumanism: the creation of an artificial, unified, fully controlled world populated by biological objects without individuality or any personal characteristics at all. Thus, the ant-human essence of the religion of man-god is revealedthe destruction of the “natural man”. The article presents the main essential features of the second spiritual-political process, which is opposite to the first one. On the basis of numerous sociological studies, it is proved that in general, there is a noticeable increase in traditional religiosity and the importance of traditional religions in the world. The strengthening of the role of traditional religions and religious organizations in the life of society, especially Orthodoxy and the Russian Orthodox Church, is also recorded in Russia. At the same time, the article notes the contradictory nature of both processes, the confrontation of which is still far from complete. As a result of the analysis, three main conclusions are made. First, in the future, those peoples and civilizations whose spiritual roots will be the strongest will remain and will determine world politics, and traditional spiritual meanings and values will continue to be significant for the majority of members of a particular community. Second, those nations and civilizations that will continue to be in a state of spiritual impoverishment and, as a result, will finally lose their own spiritual sovereignty will be the losers, even to the point of complete disappearance. Third, the rejection of traditional religions, meanings and values in favor of the religion of man-god can lead humanity to the physical disappearance and replacement of “natural man” with “artificial intelligence”.
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Bhattacharya, Katyayanidas. „Necessity of Religion“. Journal of Indian Philosophy and Religion 25 (2020): 89–98. http://dx.doi.org/10.5840/jipr2020254.
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‘Necessity of Religion’ means that in the nature of man as an intelligent self-conscious being there is a necessary spiritual urge which forces him to rise above what is material and finite and to find rest nowhere short of an Infinite and Absolute Mind. This does not mean that each and every man is religious and the fact that there are men who are not religious does not disprove the necessity of religion. Rather in the very notion of a spiritual self-conscious being there is involved what may be called a virtual or potential infinite. True it is that Nature and man are both finite. But it is the characteristic of a spiritual intelligent being to transcend its individual limitations and realize itself in that which lies beyond itself.
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Bishwanath Sharma, Laimayum, und Thokchom Shantilata Devi. „Truth, Identity, Pluralism in Contemporary Society - Gandhi's Response“. Tattva Journal of Philosophy 13, Nr. 1 (21.09.2021): 1–15. http://dx.doi.org/10.12726/tjp.25.1.
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This paper explores Gandhi’s attitude towards diversity of religions and examines as to how he attempted to bring inter-faith harmony. Religious diversity has been a topic of serious debate in the contemporary philosophical discourse on understanding religion. Religious pluralism is one of the approaches that deal with issues concerning the diversity of religions. It is believed that no single religion can make absolute claims about the nature of divine reality, its relation to man and the world. It stands in direct opposition to exclusivism, inclusivism and also to fundamentalism by denying that any one religion is the sole possession of the whole truth. Different religions seem to put forward different and incompatible interpretations about the nature of ultimate reality, about the modes of divine activity, the nature and destiny of the human race.
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Ergashevna, Gadoyeva Lobar. „THE CONCEPT OF MAN IN ARAB-MUSLIM PHILOSOPHY“. Journal of Social Sciences and Humanities Research Fundamentals 3, Nr. 12 (01.12.2023): 5–8. http://dx.doi.org/10.55640/jsshrf-03-12-02.
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In this article, the author presented his research results on the place of antropology philosophy in Islam. Islam is a science, a philosophy, and a religion at the same time. This is a monolithic, powerful worldview system that determines the entire life path of a person from beginning to end. It does not exist outside of Islam.
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Shobana, H., und P. Maheshwari. „Biblical Virtues in Thearo Short Stories“. Shanlax International Journal of Tamil Research 5, Nr. 4 (01.04.2021): 26–31. http://dx.doi.org/10.34293/tamil.v5i4.3867.
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Religion is the symbol of the human way of life. Religion can be considered as a morality that takes one to the heights of human life. Religion is a way to make life happier, more fulfilling, and more refined. Throughout human history, religions have emerged and flourished in various parts of the world in an attempt to refine man’s depravity. They have established their movement in various media as arts, literature and philosophy that have taught the sweet meanings of life. Religion teaches man the superiority of human values. That is, it teaches many more classic qualities, such as love, kindness, compassion, empathy, and honesty.
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Kuta, Mateusz. „Man as a source of religion. Scott Atran and cognitive theory of religion“. Prace Naukowe Akademii im. Jana Długosza w Częstochowie. Filozofia 13 (2016): 223–45. http://dx.doi.org/10.16926/fil.2016.13.15.
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Hansen, Sanne Andersen. „Religion på museer“. Religion i Danmark 2022, Nr. 1 (30.05.2022): 85–98. http://dx.doi.org/10.7146/rid.v2022i1.132676.
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At studere religionsvidenskab kan bringe en vidt omkring. Man kan beskæftige sig med alt fra originaltekster på hebraisk, til moderne spirituelle grupper og videre omkring politiske lovforslag og trossamfund som folkekirken. Man kan eksempelvis tænke religion i en historisk, psykologisk eller etnografisk sammenhæng, og ofte står religion ikke alene, men det er noget, som i større grad studeres i et tværfagligt felt. Denne udvikling forsøgte jeg at belyse for en gruppe studerende med et undervisningsforløb ved religionsvidenskab på Aarhus Universitet i efteråret 2019.
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Molitoris, Hans-Peter. „Mushrooms and Man in Medicine, Myth, and Religion“. International Journal of Medicinal Mushrooms 3, Nr. 2-3 (2001): 1. http://dx.doi.org/10.1615/intjmedmushr.v3.i2-3.190.
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Ostling, Michael. „Myth, Religion, and the Man Behind the Curtain“. Journal of Religion and Popular Culture 26, Nr. 3 (September 2014): 275–86. http://dx.doi.org/10.3138/jrpc.26.3.275.
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Nugraheni, Prasasti Dyah. „THE IMPLEMENTATION OF MARRIAGE DIFFERENT RELIGION AND THEIR DUE TO THE LAW OF THE RELIGION OF MARRIAGE STATUS“. Law and Justice 4, Nr. 2 (19.11.2019): 68–82. http://dx.doi.org/10.23917/laj.v4i2.8015.
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Marriage is a very strong and very deep bond that functions to connect between a man and a woman in a household or a family. Informing a household or a family, the belief in the same religion requires not only confidence in the same commitment. However, in the life of the Indonesian people, there are currently many marriages that are not based on similarities in religious beliefs. The marriage is only based on genuine love between a man and a woman. These different religious marriages cause problems in the legal field such as the validity of the marriage itself according to the marriage law in force in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 the Year 1974 marriage which is called legitimate is a marriage which is carried out in accordance with the religion and beliefs of the person. Marriage with different religions also causes problems with the legitimacy of the representation. So the problem that will be explained in this journal is about the validity of a marriage that is of different religions in accordance with Law Number 1 of 1974. According to Law Number 1 of 1974 marriages of different faiths is an illegitimate marriage because they are not in accordance with religion and belief in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 of 1974 it is stated that if a religion allows the marriage of a different religion, then the marriage is permissible. However, if a religion does not allow the marriage that is of a different religion, then the marriage is not allowed. Keywords: Interfaith marriage, Law Number 1 of 1974, and Compilation Islamic Law
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Rosyid, Mohammad. „Studi Komparatif Konsep Ketuhanan Islam dan Agama Adam pada Komunitas Samin“. Ulumuna 16, Nr. 2 (07.11.2017): 403–42. http://dx.doi.org/10.20414/ujis.v16i2.184.
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One of the problems that disturb the harmony between religious communities is a lack of understanding of the majority (mainstream) religion about the local religion, and vice versa. This article aims to develop such inter-religious understanding by comparing between Islam and the religion of Adam, a local religion of Samin community. The comparative study was made within the scope of the concept of God in both religions. This study found that the understanding between Islam the religion of Adam about the concept of God is essential in common. God called Allah (in Islam) and Yai (in the religion of Adam) are equally perceived as condescendent, an only single power, and the Almighty. Both communities also share Adam as the first man in the world. So, it is not proportional if the public ridicule Samin community with atheist stigma.
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Zhang, Jingwen. „A study of Marx's religious views from the perspective of realistic man“. BCP Education & Psychology 9 (29.03.2023): 435–38. http://dx.doi.org/10.54691/bcpep.v9i.4720.
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This academic paper explores Marx's view of religion from the perspective of "realistic man". It objectively discusses the historical background and main contents of the formation of Marx's religious view as well as the contents of religious criticism which cannot be ignored in the Marxist theoretical system. In the process of studying Marxism, people always used to combine religion with the words such as ignorance and unwisdom. This paper returns to the original work of Marx, puts forward the realistic value of the existence of religion under the historical background, and holds that religion should be discussed with realistic people based on the real society.
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Alikberov, A. K. „THE PROBLEMS OF THE SYSTEM CLASSIFICATION OF RELIGIONS“. Islam in the modern world 14, Nr. 3 (02.10.2018): 181–96. http://dx.doi.org/10.22311/2074-1529-2018-14-3-181-196.
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The article is devoted to the system classifi cation of religions on the basis of various criteria, the most important of which is the communication one. As the cross-cultural method shows, there is no word «religion» in many languages o f the world, but there is its equivalent, denoting the connection of man with God and supernatural forces. The system classifi cation of religions is more a system of classifi cations than a classifi cation, which based on ideal, hypothetical models. It based on the object of worship (the religion of Nature, the religion of Tradition, the religion of Revelation), on the sources of the doctrine (the religion of the scriptures), on the methods of obtaining information, or, in the religious paradigm, religious knowledge /hidden truths (prophetic, non-prophetic, etc.). The author tries to fi nd conjugations between these classifi cations. The system-communication method is one of many possible ways of scientifi c knowledge of religion, which allows us to divide complex social essences and phenomena into composite elements, and each of them in their close interconnection and interaction with other elements of systematic knowledge, taking into account the specifi city of religious communication.
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Khan, Mr Haroon Rashid, und Aziz Ahmad Khan. „ہندومت اوراسلام میں تصورخداکاتقابلی مطالعہ“. Al-Duhaa 1, Nr. 02 (25.02.2021): 119–28. http://dx.doi.org/10.51665/al-duhaa.001.02.0038.
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It is a reality in world history that human and religion are inseparable from the beginning of the world. In the beginning religion for all humans was only one. But with the growth of human generation, humanity diverged from religion. Then the creator of the universe sent his messengers to guide mankind to straight path. But sometime after the death of the messengers and their companions, the believers coming at that time replaced the teachings of God. And they adopted a new man-made religion. Thus the number of religious increased in the world, now there are many religions in the world, the large and most popular religious are Christianity, Islam, Hinduism, Judaism, Buddhism and Sikhism. In the Aryan era, the Hindus were believers in one God, just like the like Muslims. Then gradually the number of Gods increased to millions, in this article we will compare the concept of God in Islam and Hinduism with the definition of both religions.
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Valpey, Kenneth. „The Man is the Message“. History in flux 5, Nr. 5 (24.12.2023): 77–88. http://dx.doi.org/10.32728/flux.2023.5.4.
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The eight-time Academy Award-winning film Gandhi (1982) aims to present the person Mohandas K. (Mahatma) Gandhi (1869–1948) as a “spokesman for the conscience of all mankind.” More than forty years later, the film still brings to light significant issues regarding the essence of broad moral and political aspirations, the formation and upholding of “civil religion,” and the potential of non-violent political and social actions to prevail in a troubled world. While primarily focusing on the portrayal of Gandhi, the film contrasts and reflects upon the differences and similarities between the markedly different—yet in crucial ways, alike—depictions of civil religion in the 1935 German Nazi propaganda film, Triumph of the Will. Both films, as argued here, document uncertainty—Gandhi overtly showcasing it as a “soft” film of civil religious enactment, and Triumph covertly displaying it as a “hard” film of civil religious enactment. Whereas Triumph aimed to present a clear vision of a future devoid of doubt, Gandhi raises queries and leaves audiences uncertain about its message, except for the assertion that the man (Mahatma Gandhi) embodies the message itself.
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Welten, Ruud. „“Man is always a Sorcerer to Man.”“. Forum Philosophicum 28, Nr. 2 (28.12.2023): 223–41. http://dx.doi.org/10.35765/forphil.2023.2802.14.
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This article sets out to reinterpret Sartre’s famous analysis of the look in Being and Nothingness from the cultural-anthropological perspective developed in the posthumous Notebooks for an Ethics. In the latter, he comments on some passages by Michel Leiris on the cult of the zar, a North-African belief and practice involving spirit possession. The article also seeks to show the influence of cultural-anthropological thought on Sartre, asking about what new light these rather unexpected analyses may shed on his thinking about the relationship to the Other. I start with the doctrine of the look as we know it from Being and Nothingness. Then I examine how, in Sartre’s Notebooks, his account takes some new directions. The link with possession, already present—though underdeveloped—in Being and Nothingness, becomes clear. I briefly introduce Michel Leiris in order to interpret Sartre’s comments on the zar cult as described by Leiris. This opens up a new perspective on religion and the social. Finally, I offer some concluding considerations.
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G, Lalitha. „Virtues in “Arthamulla Indhu Matham”“. International Research Journal of Tamil 4, S-19 (10.12.2022): 40–44. http://dx.doi.org/10.34256/irjt224s197.
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Kanadhasan’s “Arthamulla Indhu Matham” contains ten parts. Religious concepts of Hinduism are handled very well in this book. Religions are doing the humane work of improving man. Religion is an effective tool to improve relationships between human minds. Religion is a teacher and it teaches love and virtue to all people. Religion helps to make the feeling of unity prevail and love to blossom in the hearts of people. This article brings forth the concepts of individual human morality, social life, development of moral thinking, family, life thoughts and so on. A man who live his life between moral and peaceful situation is considered to be good in the society. Kanadhasan mentions that by serving the world one can forget his difficulties and one should not be selfish rather should help others. The Bible says to love your neighbor as you love yourself. Love is an important thing in human life. One can change the path of life through the virtue of love.
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McCutcheon, Russell T. „A Question (Still) Worth Asking about The Religions of Man“. Religion & Theology 25, Nr. 3-4 (03.12.2018): 298–311. http://dx.doi.org/10.1163/15743012-02503009.
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Abstract Based on a lecture first presented at the 2017 annual meeting of the American Academy of Religion (AAR), this paper explores the possible reasons for the continued popularity of the work of the late Huston Smith – carried out in what could be characterized as the pre-history of the North American field’s rebirth in public universities throughout the late 1960s and early 1970s. For unlike other works dating from the 1950s, which are now read, if at all, only as primary sources and thus as evidence of an earlier time in the field, his book (originally entitled The Religions of Man [1958]) presents a dated example worth considering, inasmuch as it is, for many, still the preferred classroom resource for training newcomers to the field.
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Topolski, Anya. „Unsettling Man in Europe: Wynter and the Race–Religion Constellation“. Religions 15, Nr. 1 (27.12.2023): 43. http://dx.doi.org/10.3390/rel15010043.
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Sylvia Wynter brings to light a structural entanglement between race and religion that is fundamental to identifying racism’s logic. This logic is continuous albeit often masked in particular in European race–religion constellations such as antisemitism and islamophobia. Focusing on the Americas, Wynter reveals a structural epistemic continuity between ‘religious’, rational and scientific racism. Nonetheless, Wynter marks a discontinuity between pre- and post-1492, by distinguishing between the Christian subject and Man, the overrepresentation of the human. In this essay, which focuses on European entanglements of race and religion, a process of dehumanization and its historical and geographic continuities is more discernible. As such, I question Wynter’s discontinuity, arguing that the Christian subject was conceived of as the only full conception of the human (although not without debate or inconsistencies), which meant that non-Christians were de-facto and de-jure excluded from the political community and suffered degrees of dehumanization. Within the concept of dehumanization, I focus on the entanglement of race and religion, or more specifically Whiteness and Christianity, as distinct markers of supremacy/difference and show that the Church had, and asserted, the power to produce both lesser and non-humans.
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Zhou, Yantong. „What distinguishes a small religion from a large cult?“ Advances in Education, Humanities and Social Science Research 7, Nr. 1 (22.09.2023): 482. http://dx.doi.org/10.56028/aehssr.7.1.482.2023.
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When we take big and small as inherent characteristics of a religion, then it is not merely a question of religion, but of political theology. This article will illustrate this argument with the example of Christianity. This article will illustrate this argument with the example of Christianity. In this discussion, there is no shortage of praise for purely religious life and criticism of universal religion in pursuit of political influence. Political influence is not the original intention of purely religious life. The spiritual structure of religion means that religion is a relationship between man and God, not between man and man.
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Kolodnyi, Anatolii M. „Nature and definition of a religious phenomenon“. Ukrainian Religious Studies, Nr. 71-72 (04.11.2014): 40–46. http://dx.doi.org/10.32420/2014.71-72.429.
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In their attempts to determine the nature of religion, researchers often refer to the Latin term religio. At the same time, there are several variants of his translation (piety, reverence, conscientiousness, etc.), but, deducing this word from the Latin word religare (bind, bind), preference is given to its etymology, proposed by the Christian apologist Lactania (near 250 - after 325). Since then, religion has emerged as a means of communicating man with God in serving him and obedience through piety. We note that "religion in general" does not exist. Historically, there were and there are only some specific species, confessions. Religious scholars count more than five thousand of them.
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Christensen, Henrik Reintoft, Lene Kühle und Brian Arly Jacobsen. „COVID-19 og religion“. Religionsvidenskabeligt Tidsskrift, Nr. 72 (13.05.2021): 68–88. http://dx.doi.org/10.7146/rt.vi72.126501.
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Personlige eller samfundsmæssige kriser kan give anledning til, at man stiller eksistentielle eller religiøse spørgsmål. Med afsæt i en skala for religiøsitet viser artiklen, at et mindretal af respondenterne er blandt de mest religiøse, og at de naturligt forbinder nedlukningen af trossamfundene med afsavn. Til gengæld har en del af dem deltaget i virtuelle alternativer. Holdningen til nedlukningen af trossamfundene adskiller sig ikke blandt de mindst og mest religiøse. Artiklen undersøger dernæst om der er forskelle blandt de religiøse og ikke-religiøse i synet på årsagen til COVID-19-virusset, og hvordan man kan håndtere pandemien. Overordnet er der stor opbakning til en naturvidenskabelig forklaring på virussets oprindelse, mens et mindretal af de mest religiøse også er mere eller mindre enige i, at det kan have en guddommelig oprindelse. Tilsvarende er der stor enighed om, at den bedste måde at håndtere virusset er ved at følge eksperternes råd, mens et mindretal af de mest religiøse mener, man burde følge Guds plan.
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Babiy, Mykhailo. „Sociology of Religion“. Ukrainian Religious Studies, Nr. 17 (20.03.2001): 75–79. http://dx.doi.org/10.32420/2001.17.1129.
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The sociology of religion is an important disciplinary form of religious knowledge. It has a well-defined subject field - a specific set of interrelated problems in the plane "religion - society - man" exposed to sociological reflection.
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Tokko, A. B. „PEMAKNAAN AGAMA DALAM PERSPEKTIF ANTROPOLOGI-SOSIOLOGI“. Al-Qalam 15, Nr. 2 (11.11.2018): 447. http://dx.doi.org/10.31969/alq.v15i2.553.
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<p>There are many experts of various disciplines provide definition and<br />understanding of religion. Some of them have been revealed in this<br />writing related to anthropology and sociology only. E.B. Taylor was the<br />first who studied and provided minimal definition of religion as a belief<br />to spiritual beings. He said that the origin of religion began when the<br />man was aware of the existence of soul. Frazer believes that the origin of<br />religion began when the man was not able to solve various problems of<br />their lives due to limitation of their reasoning. Whereas Durkheim assumes<br />that religion was a sosial product as a collective thing with the<br />aim to unite the members of society in a moral community. Durkheim<br />emphasizes that nothing is wrong in religion. In reality all religions are<br />right in its own model. This means religion is right based on the religion<br />itself and its adherents. The writer states that the frames to understand<br />religious phenomena are : first, it has supernatural concept; second, it<br />has doctrine and teaching in the holy book, revelation, oral and written<br />sources; third, cosmology that is how this nature is composed following<br />the perception of its followers; fourth, ritual or charity ceremony, and<br />fifth, mediator of religion and religious group.</p>
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Mandara, I. Wayan Kantun, I. Putu Gelgel und Ida Bagus Dharmika. „Hindu identity maintenance of mixture marriage in DKI Jakarta“. International journal of social sciences 5, Nr. 3 (23.08.2022): 222–29. http://dx.doi.org/10.21744/ijss.v5n3.1943.
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In a pluralistic society like Jakarta, it is very possible for marriages with religious backgrounds to occur. Marriage with two different religions is very unlikely because the law requires that the marriage be carried out in one religion. Hindus generally adhere to the patrilineal principle in the sense that the man is the head of the family. If there is an interfaith marriage, the wife must follow the husband's Hindu religion. However, it often happens that if there are marriages with different religious backgrounds, many Hindu men in DKI follow the religion of their wives. This causes the number of Hindu families to decrease. The results of the study show that a postmodern society like Jakarta often does not follow their religious norms, religion is seen as an obstacle to their freedom. Another factor of the weak maintenance of Hindu identity in husbands who engage in mixed marriages is the weak understanding of religion so that they easily convert to the religion of their wives.
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Jasiński, Karol. „Googlism – Man’s New “Religion” in the Digital Age“. Philosophy and Canon Law 9, Nr. 1 (26.03.2023): 1–16. http://dx.doi.org/10.31261/pacl.2023.09.1.06.
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The aim of this paper is to present the main premises of googlism and to characterize the various ways of understanding it. The paper comprises two main parts: the first part presents the main elements of googlism (the doctrine, moral principles, the cult and the community), which makes it resemble a religion in its conventional meaning. However, it emphasizes that the similarity to a religion is only superficial since one crucial element is missing: the affirmation of a supernatural and personal Absolute and an existential, dynamic and holistic interpersonal relation between It and man. Sacralization and deification of a search engine can hardly be regarded as a constitutive element of a religion. The second part contains characteristics of googlism as a lay religion, with the sacrum reduced to natural aspects as a result of technology sacralization; a digital religion, that is, a technological space which favors the creation of new religious content and practice; the “new spirituality” of the man of the era of a digital revolution; and, finally, a “joke religion,” which is a parody of religious life.
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Latour, Bruno. „Wie wird man ikonophil in Kunst, Wissenschaft und Religion?“ Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 57, Nr. 1 (2012): 20–45. http://dx.doi.org/10.28937/1000106209.
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Mozur, Joseph P. „Chingiz Aitmatov's Plakha: A new religion for Soviet man?“ Studies in Comparative Communism 21, Nr. 3-4 (September 1988): 263–73. http://dx.doi.org/10.1016/0039-3592(88)90019-1.
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Raeesi, Dr Sajjad Ali, Dr Mujeeb Rehman Abro und Muneera Khanum. „URDU-19 The Islamic Concept of freedom of expression“. Al-Aijaz Research Journal of Islamic Studies & Humanities 5, Nr. 3 (24.10.2021): 209–18. http://dx.doi.org/10.53575/u19.v5.03(21).209-218.
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Abstract There is a lot of negotiation on freedom of speech. There is no doubt that man is born free. Every religion in the world is convinced of the freedom of human beings, but to what extent man has this freedom. Is man allowed to put any kind of materialism in the freedom he enjoys or is it not? Does religion, especially Islam, give freedom to man or not? This research discusses these questions۔ According to divine teachings, man is also made free. However, the freedom of man is rooted in the relationship between man (Abd) and God. The meaning of freedom within divine religions is associated with the concept of humanity (Abdit). The concept of 'Abdit' is very broad in Islam. If a man imagines that he is a servant of God, he must also demonstrate godly worship. The freedom of humanity that is talked about today is terrible, in which the relationship between man and God is not taken care of and Islam is blamed that Islam destroys human freedom. In the ideology of Islam, the freedom of human being is a sacred phenomenon. There is no inflation in this regard. Let man not sell his freedom to any other man. That is, do not enslave anyone other than God. Hazrat Ali ibn Abi Talib said: "O man, do not go into the custody of any other human being, for Allah has created you free.
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Reeh, Niels. „Religionens teknik og teknikkens religion“. Religionsvidenskabeligt Tidsskrift, Nr. 70 (14.09.2020): 159–73. http://dx.doi.org/10.7146/rt.v0i70.122017.
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ENGLISH ABSTRACT: This article seeks to utilize the German philosopher Martin Heidegger's notion of Gestell to establish an outline of the relation between religion and technique including media technique. According to Heidegger, tech-nique on the one hand serves as a means for Man. On the other hand technique al-so embeds Man in new relations as a standing reserve for something else. The arti-cle suggests that media technology has contributed to embed Man in religious and national distinctions. On this basis, the article presents an outline of different his-torical stages in which technology and especially media technology has had crucial consequences for embeding Man in religious and national distinctions.
DANSK RESUME: I denne artikel opstilles en skitse af hvordan forholdet mellem religion og teknik, herunder medier kan begribes ved hjælp af Martin Heideggers begreb Gestell. Dette begreb skærper opmærksomheden på det forhold at teknik ik-ke kun er et middel for mennesket, men også indlejrer mennesket i nye relationer. Mennesket bliver via teknikken stillet til rådighed eller som Heidegger kaldte det en bestand for noget andet end sig selv i disse nye relationer. I det lange historiske perspektiv har teknikken og især medieteknikken bidraget til at indlejre mennesket og dets livsverden i en række nye sammenhænge, heriblandt det man med ud-gangspunkt i Jan Assmann kunne kalde forskellige former for religiøse, statslige og nationale distinktioner, der har spillet afgørende roller i menneskets historie. På denne baggrund opstiller artiklen en skitse over sammenhænge mellem medietek-nik og religionsformer.
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Ismail, Sirajuddin. „IMPLEMENTASI PENDIDIKAN AGAMA DAN KE AGAMAAN PASCA KONFLIK DI MAN ADO“. Al-Qalam 14, Nr. 2 (11.11.2018): 121. http://dx.doi.org/10.31969/alq.v14i2.514.
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<p>This research aims to describe implementation of religion education.<br />This was conducted at Manado, North Sulawesi. Data was collected by<br />depth interview and observation.<br />This research indicates that implementation of religion education is<br />running normally. Education problem in Manado is decreasing number<br />of teacher</p>
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Ginex, Nicholas P. „Provide History Of Religion And God“. Contemporary Issues in Education Research (CIER) 6, Nr. 2 (27.03.2013): 199. http://dx.doi.org/10.19030/cier.v6i2.7729.
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There is a need for high school, college, and university educators to introduce their students to a history of mankinds development of religions and beliefs in God. Regarded as too sensitive a subject, students are deprived of learning how mankind has evolved ways to establish moral and righteous behavior to maintain harmony among competing groups within a growing community. Based upon facts and findings surfaced by such respected Egyptologists as James H. Breasted and E.A. Wallis Budge, this author conclusively reveals how the first formal religion of Egypt has been emulated by the Judaic, Christian, and Islamic religions. Historical findings provide meaningful evidence of the spiritual nature of man, the emergence of one God Amen, the development of the concepts of truth, a soul, hereafter, Son of God, and a universal God. These findings afford greater insights in the fields of theology, humanities, psychology, and sociology studies. More importantly, a greater understanding of the nature of man can energize religious leaders and the public to effect possible solutions with the assistance of those with perceptive minds and love of humanity.
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Aukland, Knut. „Kunnskapsproblemet og utforsking med ulike metoder: Å lære om vis-a-vis å lære hvordan“. Prismet 73, Nr. 1-2 (22.06.2022): 79–97. http://dx.doi.org/10.5617/pri.9699.
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Hvilken kunnskap skal utforsking med ulike metoder lede til? Som et bidrag til å svare på dette spørsmålet presenterer artikkelen en kunnskapstabell som tilbyr et fagspesifikt språk for å beskrive ulike kunnskapsformer i religions- og livssynsfaget. Tabellen skiller mellom det å lære om religion/religioner og livssyn, og det å lære om akademiske metoder man kan bruke til å utforske dette fagområdet. Her argumenteres det for at forholdet mellom det å lære om og det å lære hvordan man kan få kunnskap om religion/religioner og livssyn er et sentralt tema for fagdidaktikken i dag. Lære om-kunnskap omfatter beskrivende kunnskap, nært beslektet med faktakunnskaper, og tre representanter for avanserte kunnskapsformer, som artikkelen undersøker: situert kunnskap, mektig kunnskap og terskelbegreper, og disiplinfaglig kunnskap. Ved siden av å fremheve verdien av at faget sikrer at elevene lærer hvordan de kan få kunnskap om religion/religioner og livssyn, drøfter artikkelen hvordan det å utforske med ulike metoder kan forstås i relasjon til beskrivende kunnskap og avanserte kunnskapsformer i faget.
Nøkkelord: Kunnskap, lære om, lære hvordan, metoder, utforsking
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Plaul, Constantin. „Wilhelm Diltheys Hermeneutik der Religion“. Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 63, Nr. 1 (01.03.2021): 20–34. http://dx.doi.org/10.1515/nzsth-2021-0002.
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Zusammenfassung In der Philosophie hat das Interesse an Wilhelm Dilthey in jüngster Zeit wieder merklich zugenommen. Man könnte geradezu von einer kleinen Dilthey-Renaissance sprechen. In der Theologie indes beginnt man sich erst langsam wieder auf sein Werk zu besinnen. Dabei hält es auch für sie wichtige Einsichten bereit. Dilthey ist vor allem deshalb interessant, weil es ihm gelingt, die Religionsthematik konsequent auf dem Boden eines interpretativen Kulturmodells zu entwickeln.
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Braungart, Wolfgang. „Georg Heym: Versuch einer neuen Religion (1909). Mit einem Blick auf Hölderlin (Über Religion, Ältestes Systemprogramm)*“. Literatur für Leser 41, Nr. 3 (01.01.2021): 225–38. http://dx.doi.org/10.3726/lfl.2018.03.06.
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Ohne Zweifel ist dies eine der ganz großen Fragen unserer Zeit: Was hält die Gesellschaft zusammen? Möglichst große Diversität ist ja wunderbar; aber wenn sie zum Kult wird, wird es schwierig. Nur noch ,,Singularitäten“: Das geht nicht gut und zerstört jede Gesellschaft.1 Wie können wir uns als zusammengehörig begreifen und auch erfahren über alle inneren Differenzierungen der Gesellschaft hinweg – und erst recht der Welt-Gesellschaft? Denn Gesellschaft ist nun einmal nicht Gemeinschaft, und sie wird auch nicht mehr zu einer solchen werden. Diese sozialkonservative Position ist Ideologie. Aber es kann geschichtliche Konstellationen geben, in denen eine sich in sozio-kulturelle Milieus und Funktionssysteme differenzierende, immer komplexer werdende Gesellschaft das Gemeinschaftliche dann doch (wieder-)entdecken muss – wie derzeit in der Corona-Pandemie und der nur noch von ganz Hartleibigen bestreitbaren Klima-Katastrophe. Bedenkt man dies, wird vielleicht auch ein an sich ziemlich bescheidener Text wie Georg Heyms Versuch einer neuen Religion interessanter, als es auf den ersten Blick scheinen mag.2 Denn diese Frage, was eine Gesellschaft zusammenhalten könnte, die auch Heyms Frage ist, wurde schon gestellt, als man die Dynamik kultureller und sozialer Differenzierungsprozesse erst zu ahnen und die Bedeutung dessen, was man bald ,Entfremdung‘ nennt, zu erkennen beginnt: am Beginn der Moderne, also nach 1789.
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Izidor, Samuel, und Andrew A. Igwe. „Climate Change and the Church: An Eschatological Perspective“. Randwick International of Social Science Journal 3, Nr. 2 (30.04.2022): 377–87. http://dx.doi.org/10.47175/rissj.v3i2.347.
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Man has had various form of religious belief, worship and teaching on the origin of the earth and man. This background has accounted for the variant culture and response to nature, the environment and climate change and relationship with believed Creator. Judaic religion and its offshoot of Christian religion constitutes a body of believers and worshippers that have established a belief system and teaching on the origin of man and the earth to which they have ascribed to the creative power of a supreme being known among them as the Almighty God. Some other religions have worshipped the elements and forces of nature eg the sun, moon, stars, mountains, rivers, wind etc that themselves greatly influence the environment and climate. Climate change is the net effect of recorded weather conditions over a given period of time regarding atmospheric conditions, temperature variations, meteorological and earth structural changes etc measured in regularity and pattern. Eschatology is the Christian believe in the events that will culminate in the end of life forms on earth. Climate change and religion are as old as man and coexist. This study examines this relationship with reference to eschatology. Climate change is caused either by the activities of naturaly occurring events of the elements or the activities of man. The system approach and empirical exposition on the doctrine of eschatology as propagated by the Church vis-à-vis climate change effects was adopted. Study outcome have pointed to a clear relationship between climate change and church teaching on eschatology.
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Vélez, Lucía Bustamante. „Análisis textual de la película Hombre mirando al sudeste“. Cuadernos de Lingüística Hispánica, Nr. 23 (26.02.2014): 103. http://dx.doi.org/10.19053/0121053x.2341.
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ResumenEn este artículo, mediante la técnica del deletreo, se hace un análisis textual de la película Hombre mirando al sudeste, del cineasta argentino Eliseo Subiela. Para este fin, se seleccionaron algunos fragmentos cuyo tema central es la religión, específicamente el proceso de anunciación, apoteosis, sentencia y muerte de Rantés, en conexión con el relato bíblico de Jesucristo, propio del cristianismo. Finalmente, se establecen algunos puentes con la teoría psicoanalítica de Freud.Palabras clave: pragmática, análisis textual, lenguaje cinematográfico, religión, psicoanálisis.AbstractThis article develops an interpretation of the movie “Man facing southeast” [originally “Hombre mirando al sudeste”] by Argentinean filmmaker Eliseo Subiela. In order to achieve this, specific fragments were selected. The main topic in these fragments is religion, especially the process of annunciation, apotheosis, sentence and death of Rantés, connected to the biblical story of Jesus Christ which is characteristic of Christianity. Finally, a connection is established with Freud’s psychoanalytical theory.Key words: Pragmatics, textual analysis, cinematographic language, religion, psychoanalysis.
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Berghout, Abdelaziz. „Importance of Religion, Man and Knowledge in Civilizational Devel-opment: Views of Malik Bennabi and Sa‘id Nursi“. Journal of Islam in Asia (E-ISSN: 2289-8077) 10, Nr. 2 (12.01.2014): 98. http://dx.doi.org/10.31436/jia.v10i2.397.
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This article examines the views of both Malik Bennabi (1905-1973) and Sa‘Êd NËrsÊ (1878-1960) on the importance of religion, man and knowledge in civilizational development. Despite the different backgrounds, approaches, contexts and conditions the two scholars brought home the fact that these three elements make the core foundations of civilizational development. As for Malik Bennebi, this article selected the role of religion and human factors in the process of civilizational development. To him these two foundations are crucial in any developmental activity leading to progress and transformation of society. He tried to prove that religion and man are the essential foundations of human progress. As for Sa‘Êd NËrsÊ, this article selected his view of knowledge as one important foundation of civilizational development. The article concludes that, religion, man and knowledge are crucial foundations of civilizational development. It showed that both Bennabi’s and NËrsÊ’s approach to the study of the foundations of civilizational development is very much Islamic in nature.
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Cai, Zhenyu. „Blind Man, Mirror, and Fire: Aquinas, Avicenna, and Averroes on Thinking“. Religions 15, Nr. 2 (25.01.2024): 150. http://dx.doi.org/10.3390/rel15020150.
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In Islamic tradition, the Falsafa school is well known for its naturalistic account of religion. When Falsafa’s theory of religion made its way to the Latin West, it was embraced and developed into the so-called “double truth theory” in Latin Averroism. However, this theory quickly lost its influence in the Latin tradition, primarily due to the critique by Thomas Aquinas. One of the key aspects of Aquinas’s critique is his criticism of the emanation theory of concepts and the doctrine of the unity of the intellect, which in turn undermines the foundation of Falsafa’s theory of religion, particularly their theory of natural prophecy. This paper aims to revisit the debate between Aquinas and Falsafa regarding the theory of intellect as the basis for natural prophecy, with a focus on highlighting Falsafa’s perspective. In particular, I examine how Aquinas’s arguments overlook the key insights that underpin Falsafa’s doctrine of the intellect.
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Bochenek, Krzysztof. „Implications of Reductive Anthropology for Religion (The perspective of Catholic personalism in Poland at the turn of the 20th and 21st Centuries)“. Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 14, Nr. 1 (27.03.2024): 43–57. http://dx.doi.org/10.15633/pch.14103.
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Experiencing the drama of being internally conflicted, postmodern people move away not only from God and religion, but also from the nature of other people. And yet, man cannot exist in an ideological or religious vacuum. This article reflects on the anthropological roots of the negation and affirmation of God and religion. The truth about religion is inextricably linked to the truth about man, and the question of perceiving man as a religious being is one of the important issues of philosophical anthropology.
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Haigh, Christopher. „Religion“. Transactions of the Royal Historical Society 7 (Dezember 1997): 281–99. http://dx.doi.org/10.2307/3679281.
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‘OH, A paper on Geoffrey and religion’, sneered a friend: ‘that won't take you long!’ But it did: it took ages. For many of us, I am sure, thinking about Elton's work and influence has been an autobiographical experience, surveying our own intellectual development in relation to his. For the first time, I read right through the fat file of twenty-five years of letters from Geoffrey (and I will be quoting from some of them). I recalled the first visit of the man my little daughters called ‘The Teddy Bear’, and how he delighted them with a description of Disneyland. Elton in Disneyland is indeed a thought to conjure with! And I was reminded of all I owed to him. Although this conference has been dubbed ‘Oxford's revenge’ and Geoffrey's graduate students are not giving papers, many here stand in his debt: my own life as a historian was a constant epistolary debate with Geoffrey, and it has been a lengthy and nostalgic business trying to sort it out.