Thematische Bibliographien / Religion

Auswahl der wissenschaftlichen Literatur zum Thema „Religion“

Autor: Grafiati
Veröffentlicht am 4. Juni 2021
Zuletzt aktualisiert am 22. Juni 2024

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Inhaltsverzeichnis

  1. Zeitschriftenartikel
  2. Dissertationen
  3. Bücher
  4. Buchteile
  5. Konferenzberichte
  6. Berichte der Organisationen

Zeitschriftenartikel zum Thema "Religion":

1

Sihombing, Edy Syahputra. „Menghidupi Kesejatian Agama: Tawaran yang Menggugat Eksistensi Agama Sebagai Usaha Partisipatif dalam Pembangunan Indonesia“. Societas Dei: Jurnal Agama dan Masyarakat 3, Nr. 2 (24.10.2017): 267. http://dx.doi.org/10.33550/sd.v3i2.38.

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ABSTRACK: Since human culture exist, religion is also exist in its variety. Religion has became the mode existence of human being. Basically the religion is the place to which gives space for humans to communicated, meet with the ultimate reality. In the development of human culture, religion is experiencing by a growing change in form and contents. Earlier, religion is a relationship between human and the ultimate reality, that overtime turned into an institutions that has systematically conceptualised doctrine in the form of dogmatic. The purpose of religion also shifted from efforts to more close eith the ultimate reality became human attempt to increase followers. Religion seem more concerned with quantity than quality. The shifts is likely to lead a conflict and violence to many people. This became a responsibility for Indonesians religions. This paper want to explain the truth of religion supposed and looking the positive influence of Indonesians religions in an influence of Indonesians religions in an attempt to build Indonesian become to nation that able to thrive religioan pluralism. KEYWORD: Religion, Paradigm, Ideology, Religious violence, Religious repentance, Indonesian development
2

Rodríguez García, Sonia E. „Hacia una filosofía fenomenológica de la religión“. Investigaciones Fenomenológicas, Nr. 17 (08.02.2021): 239. http://dx.doi.org/10.5944/rif.17.2020.29713.

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La fenomenología de la religión es una de las ciencias de las religiones surgida en el siglo XIX. Tras una época dorada, las dificultades epistemológicas y los debates suscitados en torno al estatuto del saber la abocaron a una profunda crisis interna. En la actualidad, existen dos formas de entender la fenomenología de la religión: la primera, como historia comparada de las religiones, centrada en la descripción y clasificación de los fenómenos religiosos; la segunda, como fenomenología hermenéutica, centrada en la comprensión del fenómeno religioso. Ambas corrientes constituyen dos visiones divergentes de la fenomenología de la religión. Sin embargo, podrían concebirse como dos fases fenomenológicas convergentes que apuntan a la consolidación de una antropología filosófica de la religión. En este artículo, analizamos el objetivo, los principales representantes, las dificultades epistemológicas y los logros de cada una de estas for-mas de comprender la fenomenología de la religión y su posible conjugación en la configuración de una filosofía fenomenológica de la religión.The phenomenology of religion is one of the sciences of religions emerged in the 19th century. After a golden age, the epistemological difficulties, and the debates about the status of knowledge led to a deep internal crisis. At present, there are two ways of understanding the phenomenology of religion: the first, as a com-parative history of religions, focused on description and classification of religious phenomena; the second, as a hermeneutical phenomenology, focused on the understanding of religious phenomena. Both currents constitute two divergent views of phenomenology of religion. However, they can be conceived as two convergent phenomenological phases that point to the consoli-dation of a philosophical anthropology of religion. In this paper, we analyze the goal, main representatives, epistemological difficulties and achievements of each of these ways of understanding the phenomenology of religion and its possible conjugation in the configuration of a phenomenological philosophy of religion.
3

Massenzio, Marcello. „Religion et religions“. L Homme, Nr. 185-186 (02.04.2008): 313–32. http://dx.doi.org/10.4000/lhomme.17642.

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4

Massenzio, Marcello. „Religion et religions“. L'Homme, Nr. 185-186 (01.01.2008): 313–31. http://dx.doi.org/10.4000/lhomme.24184.

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5

Turner, Bryan S. „Religion“. Theory, Culture & Society 23, Nr. 2-3 (Mai 2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.

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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colonial contact with other religious traditions and with phenomena that shared a family resemblance with religion, such as fetishism, animism and magic. The science of religion implies a capacity for self-reflection and criticism, and it is often claimed that other religions do not possess such a science of religion. While different cultures give religion a different content, Christianity was defined as a world religion. In Hegel's dialectical scheme, the increasing self-awareness of the Spirit was a consequence of the historical development of Christianity. The contemporary scientific study of religion and religions is confronted by significant epistemological problems that are associated with globalization, and the traditional question about the nature of religion has acquired a new intensity.
6

Woodrum, Eric, und Catherine L. Albanese. „America, Religions and Religion“. Review of Religious Research 34, Nr. 4 (Juni 1993): 372. http://dx.doi.org/10.2307/3511974.

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7

Ames, Christine Caldwell. „Medieval Religious, Religions, Religion“. History Compass 10, Nr. 4 (April 2012): 334–52. http://dx.doi.org/10.1111/j.1478-0542.2012.00836.x.

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8

Lourenço, Eduardo. „Religion, religions et laïcité“. Études Février, Nr. 2 (24.01.2017): 53–63. http://dx.doi.org/10.3917/etu.4235.0053.

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Avec liberté d’esprit et ampleur de vue, l’essayiste Eduardo Lourenço, éminent spécialiste de Fernando Pessoa et de la saudade (la mélancolie portugaise), grand théoricien de l’Europe et fin observateur du monde, revisite non sans poésie les liens d’interdépendance entre laïcité, christianisme et culture européenne.
9

Ummah, Sofwatul. „POLITICAL RELIGION: MARGINALIZATION OF LOCAL RELIGION IN INDONESIA“. Ushuluna: Jurnal Ilmu Ushuluddin 8, Nr. 1 (27.12.2022): 32–44. http://dx.doi.org/10.15408/ushuluna.v8i1.27920.

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This article describes the chronology of recognition of formal religion and marginalization of local religion in Indonesia. Formally, the Indonesian government recognizes the formal religion based on the policy or the constitution in Indonesia. That is Presidental Decree number 1 the year 1965 and Constitution Number 5 the year 1969. According to the constitution, the formal religions are Islam, Christian, Catholic, Hinduism, Buddhism, and Confucianism. But Confucianism was marginalized on the new order of Indonesia based on the decree of the Ministry of Home Affairs year 1974. Because of this marginalization of Confucianism, the followers of it must fill the religion column with a stripe sign or choose five of formal religion. out from the five formal religion is considered as local religion or indigenous. But, in Indonesia, there is much local religion that has been existed centuries ago before the freedom of Indonesia. Even though based on The Ministry of culture and Tourism in 2003, there were 245 local religions in Indonesia. Because local religions were not recognized, it was thought that Indonesia had no religion before the first century. So, this article explains about 1) the chronology of recognition of formal religions and local/indigenous religion in Indonesia and 2) the effect of political religion on formal and local/indigenous religion. I argue that because of a narrow understanding of religion, so the policy or the constitution about religion in Indonesia seems narrow and impact on marginalization to civil society that believes in local religion/indigenous religion, because of this policy indigenous community in Indonesia do not have their rights such as recognition of the name of their indigenous religion in ID card and administration service. Then, this article is a descriptive with qualitative as an approach, and library research is used as the technique of collecting data.
10

Rustamov, Bobomurod. „RELIGION AND REFORMS RELIGIOUS EDUCATION IN NEW UZBEKISTAN“. American Journal of Political Science Law and Criminology 04, Nr. 05 (01.05.2022): 49–53. http://dx.doi.org/10.37547/tajpslc/volume04issue05-09.

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The new image of Uzbekistan, which is being renewed by the world's leading initiatives in this direction, is being presented to the world community. In turn, it deserves high recognition and support from the international community. The article discusses reforms in religion and religious education in New Uzbekistan.
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Die Auswahlen zum Thema "Religion" für konkrete Quellenarten können Sie auch interessieren:
Zeitschriftenartikel Dissertationen Bücher

Dissertationen zum Thema "Religion":

1

Sjöstedt, Samuel. „Religion och Magi : Religio et Superstitio“. Thesis, Uppsala universitet, Religionshistoria, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-325931.

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2

Martin, Grant S. „Making sense of religion and religions : the value and limitation of religious unity in diversity“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk2/tape15/PQDD_0002/MQ39933.pdf.

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3

Filho, Antonio Gracias Vieira. „Domingo na igreja, sexta-feira no terreiro: as disputas simbólicas entre Igreja Universal do Reino de Deus e Umbanda“. Universidade de São Paulo, 2007. http://www.teses.usp.br/teses/disponiveis/8/8134/tde-03092007-133410/.

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Este trabalho pretende investigar algumas das relações que se estabelecem, no campo religioso brasileiro, entre umbanda e Igreja Universal do Reino de Deus (IURD). Para além do discurso demonizador neopentecostal, que classifica as religiões afrobrasileiras como \"coisa do diabo\", acredito haver diversas trocas simbólicas entre essas denominações que, a princípio, parecem tão distantes. A etnografia estará estruturada de forma a mostrar, inicialmente, o funcionamento interno desses dois sistemas religiosos - atentando para suas cosmologias e estruturas rituais. Em seguida, será abordado o intenso intercâmbio simbólico que se estabelece entre eles. Será dedicada especial atenção a determinados símbolos que são fundamentais para compreender o relacionamento dessas religiões: os exus e as pombagiras são os melhores exemplos. Finalmente, serão discutidas questões que poderiam ser consideradas mais \"espinhosas\" no que diz respeito ao relacionamento entre umbanda e IURD: notadamente, as polêmicas sobre a intolerância e o preconceito no campo religioso brasileiro.
This work intends to investigate some of the relations that have been established, in the Brazilian religious field, between Umbanda and the Universal Church of The Kingdoom of God. Beyond the neopentecostal accusations of devilishness, that set Afro-Brazilian religions as \"devil-like\", I believe there are some symbolic exchange between these two religions that, at first, seem so far apart. The ethnography is set in a way to display, initially, the internal working of these two religious systems - looking into their cosmologies and ritual structures. Then, the intense exchanges set between them will be approached. Specific attention will be given to particular symbols that are crucial to understand the relationship of these religions: the exus and the pombagiras are the best examples. Finally, some questions concerning the relationship between Umbanda and the Universal Church that could be considered more \"delicate\" will be discussed: the polemics about intolerance and prejudice in the field of religion in Brazil.
4

Smith, Alexander L. „Religion, Health, and the Spiritual But Not Religious“. Digital Commons @ East Tennessee State University, 2020. https://dc.etsu.edu/etd/3715.

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Previous literature shows an overwhelmingly positive relationship between religiosity and health. Researchers theorize that service attendance, social capital, and group identity verification mediates this positive relationship. There is an upward trend in secularity in the U.S. with more individuals describing themselves as spiritual but not religious (SBNR).Current research does not clearly depict who comprises the SBNR or how varying degrees of secularity fit into the relationship between religion and health. Using data from the GSS, this study examines basic sociodemographic characteristics of the SBNR and compares the SBNR to other religious and secular groups on various health measures. This study finds that the SBNR are younger, unmarried, and more educated than others, and the SBNR fare better on some measures of health. Future research should investigate the potential protective health factors of being SBNR and how this fits into the overall relationship between religion and health.
5

Debnath, Pabitra Kumar. „Religion and religious establishment of Kamata - Koch kingdom“. Thesis, University of North Bengal, 1993. http://hdl.handle.net/123456789/1235.

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6

Desmarais, Gabrielle. „Religion Drag: The Relevance of “Critical Religion” and Queer Theory to Canadian Law and Religious Freedom“. Thèse, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/30438.

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This dissertation analyses the use of the word “religion” in Canadian law and theorises the consequences of its use for the legal protection of religious movements in Canada. Chapter One establishes the problems of the word “religion” in academic discourse by providing an overview of work in the field of critical religion. This dissertation considers whether the critiques of the term “religion” by scholars working within critical religion are equally relevant when considering the role of religion in human rights law. Chapter Two turns an investigative eye toward Canadian case law using the word “religion”, from Chaput v Romain (1959) to Alberta v Hutterian Brethren of Wilson Colony (2009). The analysis highlights how the use of “religion” in Canadian law does indeed reflect academic concerns. Chapter Three uses queer theory to speculate the consequences of an unstable concept of religion for the protection of religious freedom, especially as it pertains to new religious movements. Judith Butler’s notions of performativity and drag are applied to theorise the performance of “religion” and its outcomes. Some suggestions for how to proceed conclude the dissertation.
7

Mndende, Nokuzola. „African religion and religion education“. Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/13864.

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Bibliography: leaves 124-129.
The concept of religion in South Africa has been distorted by religious and racial prejuidices. This problem is particularly evident in public schools South African schools have taught Christianity as the only authentic religion, in fact as the only truth. Black parents have not been given a choice of religion for their children. The white government has decided for them Based on the assumption that Christianity is the only legitimate religion, the state has suppressed African indigenous religion at every level of society, but especially in the schools. The thesis examines the indigenous beliefs and practices of the black people in South Africa which were suppressed by Western culture and Christianity. It reveals all the distortions about African Religion by the outside researchers in order to uproot the black people from their way of life so as to colonise them. As a result all the black children are taught to regard Christianity as a "Religion" and their own religion as "culture", the implication being that blacks had no religion until the white man came with Christianity. The thesis also investigates the feelings of the black people about recovering their indigenous religion by having it as a subject in schools. The results reveal that the majority of blacks never dissociated themselves with their religion. Although most are Christians in principle, deep down they practise their own religion. It has also been discovered that there are great lamentations amongst most blacks over the "loss" of some of the indigenous practices. Most have felt alienated from their heritage and identity. It is therefore the interest of the blacks in South Africa that African Religion be taught in schools.
8

Rocha, Scarpetta Joan Andreu. „The geopolitics of communication and religion. Abrahamic religions and social communications form a media, religion and culture perspective“. Doctoral thesis, Universitat Abat Oliba CEU, 2016. http://hdl.handle.net/10803/398383.

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Aquesta tesi doctoral proposa una aproximació entre l’àrea dels estudis de comunicació anomenada «Media, Religió i Cultura» i l'estudi de la globalització i de la geopolítica en relació amb les tres tradicions religioses que deriven de la cosmovisió abrahamítica, és a dir, el judaisme, el cristianisme i l'lslam. Mitjançant una presentació de l'estat de la qüestió de la literatura acadèmica corresponent, l'anàlisi doctrinal, històrica i comparativa del desenvolupament de l'ús i la percepció dels mitjans de comunicació per part de cadascuna de les tres tradicions religioses, i mitjançant l'anàlisi de les conseqüències geopolítiques que implica aquest ús i percepció, aquest estudi pretén oferir una possible nova tendència en l'àrea acadèmica de «Media, Religió i Cultura» incloent-hi, no només la manera com les tradicions religioses específiques perceben els mitjans de comunicació a partir dels principis religiosos que les determinen, sinó també les conseqüències geopolítiques que comporta l'ús i la percepció que les religions fan dels mitjans.
Esta tesis doctoral propone una aproximación entre el área de los estudios de comunicación llamada «Media, Religión y Cultura» y el estudio de la globalización y de la geopolítica en relación con las tres tradiciones religiosas que derivan de la cosmovisión abrahamítica, a saber, el judaísmo, el cristianismo y el Islam. Mediante una presentación del estado de la cuestión de la literatura académica correspondiente, el análisis doctrinal, histórico y comparativo del desarrollo de la percepción y uso de los medios por parte de cada una de las tres tradiciones religiosas, y mediante el análisis de las consecuencias geopolíticas que implica tal percepción y uso, el trabajo de investigación busca ofrecer una posible nueva tendencia dentro del área académica de «Media, Religión y Cultura» incluyendo, no solo el cómo las tradiciones religiosas específicas utilizan y perciben los medios de comunicación a partir de los principios religiosos que las determinan, sino también las consecuencias geopolíticas que conlleva tal percepción y uso de los medios.
This PhD thesis proposes an approach between the area of communication studies called «Media, Religion and Culture» and the study of globalization and geopolitics regarding the three religious traditions derived from the Abrahamitic cosmovision, that is, Judaism, Christianity and Islam. Through a presentation of the state of the art of the main academic literature, a doctrinal, historical and_ comparative analysis of the development and framing of the different media within each of the three religious traditions, and through an analysis of the geopolitical consequences that such fraiming entails, the research work aims at offering a possible new trend of study within the «Media, Religion and Cultural» academic area including, not only how specific religious traditions use and understand media according to the religious principles that determine them, but also the geopolitical consequences that such a use an understanding involve.
9

Uhde, Bernhard. „Religions of Love? Reflections on religion and violence in the great monotheistic religions“. Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2012. http://repositorio.pucp.edu.pe/index/handle/123456789/113086.

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The great monotheistic religions –Judaism, Christianity, and Islam– agree in announcing God’s love for men, while demanding men’s love for God and for their neighbors. However, a brief look at these religions’ praxis leads to doubt whether this love is not a mere statement, while in history and at present were and are still imposed exclusive truth claims exercising violence against the adepts of the own religion (internally”) and, in especial, against the followers of other religions (externally”) in order to attain political power. Now, a distinction between the just sovereign power of God and detrimental violence should be made, asides from the fact that God’s sovereign power and God’s concept is not the same in the three great monotheistic religions. In Judaism God governs with love and as king, in Christianity with love and as servant, in Islam with love and majesty. Nevertheless, sovereign power is exclusive of God and detrimental violence is never desired among men. Only thus is power constitutive of religion’s inner nature, but not of the relation between religions or of religions with the world: There is no coercion in religion”.
Las grandes religiones monoteístas –Judaísmo, Cristianismo e Islam– coinciden en anunciar el amor de Dios a los hombres, y reclaman el amor de los hombres a Dios y al prójimo. Sin embargo, una breve mirada a la praxis de estas religiones hace dudar de si este amor no es una mera afirmación, mientras que en la historia y en el presente se impusieron y se imponen las pretensiones exclusivas de verdad mediante el ejercicio de la violencia en contra de los adeptos de la propia religión (internamente”) y, en especial, en contra de los seguidores de otras religiones (externamente”) para así alcanzar el poder político. Ahora bien, hay que distinguir entre el justo poder soberano de Dios y la violencia lesiva, además de que el poder soberano de Dios, al igual que el concepto de Dios, no es el mismo en las tres grandes religiones monoteístas. En el Judaísmo domina Dios con amor y como rey; en el Cristianismo, con amor y como servidor; en el Islam, con amor y majestad. Aunque siempre el poder soberano es exclusivo de Dios y nunca se desea la violencia lesiva entre los hombres. Solo así el poder es constitutivo de la naturaleza interna de la religión, mas no de la relación entre las religiones o de las religiones con el mundo: No hay coacción en la religión”.
10

Uhde, Bernhard. „Religions of Love? Reflections on Religion and Violence in the Great Monotheistic Religions“. Pontificia Universidad Católica del Perú - Departamento de Humanidades, 2013. http://repositorio.pucp.edu.pe/index/handle/123456789/113277.

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The great monotheistic religions -Judaism, Christianity, and Islam- agree in announcing God's love for men, while demanding men's love for God and for their neighbors. However, a brief look at these religions' praxis leads to doubt whether this love is not a mere statement, while in history and at present were and are still imposed exclusive truth claims exercising violence against the adepts of the own religion (internally) and, in especial, against the followers of other religions (externally) in order to attain political power. Now, a distinction between the just sovereign power of God and detrimental violence should be made, asides from the fact that God's sovereign power and God's concept is not the same in the three great monotheistic religions. In Judaism God governs with love and as king, in Christianity with love and as servant, in Islam with love and majesty. Nevertheless, sovereign power is exclusive of God and detrimental violence is never desired among men. Only thus is power constitutive of religion's inner nature, but not of the relation between religions or of religions with the world: There is no coercion in religion.
Las grandes religiones monoteístas -Judaísmo, Cristianismo e Islam coincidenen anunciar el amor de Dios a los hombres, y reclaman el amor de los hombres a Dios y al prójimo. Sin embargo, una breve mirada a la praxis de estas religiones hace dudar de si este amor no es una mera afirmación, mientras que en la historia y en el presente se impusieron y se imponen laspretensiones exclusivas de verdad mediante el ejercicio de la violencia encontra de los adeptos de la propia religión (internamente) y, en especial, encontra de los seguidores de otras religiones (externamente) para así alcanzar el poder político. Ahora bien, hay que distinguir entre el justo poder soberano de Dios y la violencia lesiva, además de que el poder soberano de Dios, al igual que el concepto de Dios, no es el mismo en las tres grandes religiones monoteístas. En el Judaísmo domina Dios con amor y como rey; en el Cristianismo, con amor y como servidor; en el Islam, con amor y majestad. Aunque siempre el poder soberano es exclusivo de Dios y nunca se desea la violencia lesiva entre los hombres. Solo así el poder es constitutivo de la naturaleza intema de la religión, mas no de la relación entre las religiones o de las religiones con el mundo: No hay coacción en la religión
Mehr Quellen

Bücher zum Thema "Religion":

1

Panikkar, Raimundo. Religion and religions. Maryknoll, New York: Orbis Books, 2015.

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2

Albanese, Catherine L. America, religions, and religion. 3. Aufl. Belmont, CA: Wadsworth Pub., 1999.

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3

Albanese, Catherine L. America, religions and religion. 2. Aufl. Belmont, Calif: Wadsworth Pub. Co., 1992.

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4

Albanese, Catherine L. America, religions, and religion. 5. Aufl. Australia: Thomson/Wadsworth, 2013.

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5

Forward, Martin. Lo religioso: Una guía introductoria. México, D.F: Océano, 2003.

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6

Sharīʻatī, ʻAlī. Religion vs religion. Albuquerque, NM: Abjad Book Designers and Builders, 1989.

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7

Filoramo, Giovanni. Religione e religioni. Milano: EGEA, 2014.

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8

Welchman, Alistair, Hrsg. Politics of Religion/Religions of Politics. Dordrecht: Springer Netherlands, 2015. http://dx.doi.org/10.1007/978-94-017-9448-0.

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9

Celvanāyakam, Israyēl. Religion and religions: An interfaith perspective. New Delhi: Christian World Imprints, 2018.

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10

Enrique, Miret Magdalena, und Goring Rosemary, Hrsg. Diccionario Espasa religiones y creencias. Madrid: Espasa Calpe, 1997.

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Mehr Quellen

Buchteile zum Thema "Religion":

1

Rule, Paul. „Religion and Religions“. In Considering Religions, Rights and Bioethics: For Max Charlesworth, 233–40. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18148-2_16.

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2

O’Grady, Kevin. „Religion and Religions“. In Conceptualising Religion and Worldviews for the School, 53–72. New York: Routledge, 2022. http://dx.doi.org/10.4324/9781003193944-4.

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Kamel, Susan. „Religion versus Religionen“. In Wege zur Vermittlung von Religionen in Berliner Museen, 91–112. Wiesbaden: VS Verlag für Sozialwissenschaften, 2004. http://dx.doi.org/10.1007/978-3-322-81022-9_5.

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McLoughlin, Seán. „Religion, Religions, and Diaspora“. In A Companion to Diaspora and Transnationalism, 125–38. Oxford, UK: Blackwell Publishing Ltd, 2013. http://dx.doi.org/10.1002/9781118320792.ch7.

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Kelsay, John. „Religion and Religious War“. In The Blackwell Companion to Religious Ethics, 536–43. Oxford, UK: Blackwell Publishing Ltd, 2007. http://dx.doi.org/10.1002/9780470997031.ch56.

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Taştan, Osman. „Religion and [Religious] Minorities“. In Turkey since 1970, 137–59. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1057/9780333977804_6.

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Davies, Douglas J. „Religion and religious studies“. In Worldview Religious Studies, 21–32. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003242437-4.

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Dickninson, Colby. „Religion without Religion“. In Theological Fringes of Phenomenology, 215–24. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003389811-25.

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Richards, Glyn. „Religion and Religions: Gandhi and Tillich“. In Studies in Religion, 91–102. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-24147-7_7.

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Schliesser, Christine. „Religion Matters – Rediscovering Religion“. In On the Significance of Religion for the SDGs, 9–16. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003332275-3.

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Konferenzberichte zum Thema "Religion":

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Džomić, Velibor. „VERSKO PITANjE U VIDOVDANSKOM USTAVU“. In 100 GODINA OD VIDOVDANSKOG USTAVA. Faculty of law, University of Kragujevac, 2021. http://dx.doi.org/10.46793/zbvu21.319dz.

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In 1918, the Kingdom of Serbs, Croats and Slovenes included various peoples and numerous churches and religious communities. The largest number of inhabitants of the new state belonged to the Orthodox, Roman Catholic and Muslim religions. The founder of the Constitution had the obligation to regulate the right to freedom of religion by the Constitution and to ensure equality between the existing churches and religious communities. The founder of the Constitution decided to reject the earlier constitutional model of the state religion from the Kingdom of Serbia and the Kingdom of Montenegro and to standardize the constitutional model of adopted or recognized religions. The political basis for the new constitutional solution was found in point 7 of the Corfu Declaration, which stated that ”all recognized religions will be exercised freely and publicly. The Orthodox, Roman Catholic and Mohammedan religions, which are the strongest in our nation in terms of the number of followers, will be equal and equal to the state. Based on these principles, the legislator will take care to preserve and maintain confessional peace, which corresponds to the spirit and past of our entire nation”. The paper analyzes the norms of the Vidovdan Constitution on freedom of religion.
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Clobert, Magali, Vassilis Saroglou, Kwang-Kuo Hwang und Wen-Li Soong. „Outgroup Attitudes as a Function of East Asian Religiousness: Marked by High or Low Prejudice?“ In International Association of Cross Cultural Psychology Congress. International Association for Cross-Cultural Psychology, 2016. http://dx.doi.org/10.4087/riql5763.

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Research on religion and prejudice has mostly been limited to Western Christian participants and beliefs. Evidence, overall, favors the idea of a religion-prejudice link. Does this also hold for East Asian religions, usually perceived as tolerant, and cultures, characterized by holistic thinking and tolerance of contradictions? We review here four recent studies and provide meta-analytic estimation of the East Asian interreligious prejudice. East Asian religiosity was associated with low explicit prejudice against religious outgroups in general (Study 1; adults from Japan, South Korea, and Taiwan) and three specific religious outgroups,<em> i.e</em>. Christians, Jews, and Muslims, but not atheists (Study 2; Taiwanese students), and low implicit prejudice against ethnic (Africans) and religious (Muslims) outgroups (Study 3; Taiwanese students). The mean effect size of the East Asian religious (low) prejudice was<em> r</em> = -.21. Moreover, Westerners from a Christian background primed with Buddhist pictures showed higher prosociality and, those valuing universalism, lower ethnic prejudice compared to the control, no pictures, condition (Study 4). Thus, the general idea that religion promotes prejudice lacks cross-cultural sensitivity: East Asian religion seems to be followed by low prejudice with regard to many, though not all, kinds of outgroups.
3

Karaman, Ebru. „Principle of Laicity in Turkish and French Constitutions“. In International Conference on Eurasian Economies. Eurasian Economists Association, 2019. http://dx.doi.org/10.36880/c11.02275.

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To be assumed as a truly democratic state of law; the state should not make law according to a religion and not have a religion-based structure. Turkey and France are two countries different from others being in the discussions on secularism examining the relationship between religion and state. Because the laicity is one of the foundations of the regime and takes part in the legal system as a constitutional principle. In the first chapter the provisions on laicity in the Turkish Constitutions before the date 1982 and in the Turkish Constitution dated 1982 are going to be explained then the discussions in Turkey are going to be evaluated according to the Turkish Constitutional Court's approach to the principle of laicity. In the second part the provisions on the principle of laicity in the French Constitution dated 1958 are going to be explained, afterwards the discussions on laicity in France is going to take place. State and religion relations continue to be relevant a subject. That is why it still gives form to Turkish political life. The freedom of religion and the separation of religious and state relations are the requirements of the laic state. For a state these includes not to have an official religion, be impartial to all the religion and to treat equal to all the believers to different religions, to distinguish the religious institutions and state institutions and not to have an accordance between the rules of and the rules of religion.
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Dimitrakopoulou, Georgia. „WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY“. In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.20.

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In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.
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Galkina, T. „PLACE OF THE TEMPLE IN NATURAL LANDSCAPE“. In Man and Nature: Priorities of Modern Research in the Area of Interaction of Nature and Society. LCC MAKS Press, 2021. http://dx.doi.org/10.29003/m2598.s-n_history_2021_44/149-157.

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The article examines the regularities of the location of religious buildings of different religions in different historical epochs in the natural landscape.The importance of the aesthetic attractiveness of the place chosen for the temple, the influence of historical circumstances on the choice of a place for a religious building (the need for protection from enemies, the triumph of the victorious religion, etc., the importance of the harmony of the temple with the environment, with the natural landscape) is emphasized.
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fatah aruzary, nasih. „"Religious pluralism In Islamic Thought "“. In Peacebuilding and Genocide Prevention. University of Human Development, 2021. http://dx.doi.org/10.21928/uhdicpgp/44.

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"Summary Religious pluralism in its Western sense is an emergency solution by Western intellectuals to the lack of principles of religious and sectarian coexistence from the perspective of their religions. However, the term religious pluralism according to the Western perspective, which believes in the relativity of truth; He claims that all religions have some truth; Makes existing religions mere human opinions; It cuts off its connection from the absolute right, but removes the dress of divine revelation from it! Islam is a religion that believes in diversity and religious pluralism, by a special definition. so that religions are accepted as they are; And its texts show how to deal properly with all the people of religions Between both rights and duties, they provide both the rights and duties of the people of religions, so that the result is for the people of religions, so that the result Peaceful coexistence in reality, as well as convergence and harmony among all segments of society. This recognition of diversity through Islamic thought has made pluralism a real source of peaceful coexistence, rather than religious conflicts and sectarian intolerances. It has also made it a way of real creativity and production. "
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Khitruk, Ekaterina. „Публичное и частное в философии религии Ричарда Рорти“. In The Public/Private in Modern Civilization, the 22nd Russian Scientific-Practical Conference (with international participation) (Yekaterinburg, April 16-17, 2020). Liberal Arts University – University for Humanities, Yekaterinburg, 2020. http://dx.doi.org/10.35853/ufh-public/private-2020-14.

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The article covers the religious conception in the work of the famous American philosopher Richard Rorty. The author emphasises the secular and finalist views of R. Rorty on the nature of religion, and on the philosopher’s gradual perception of the need for their creative reinterpretation due to the actualisation of the role of religion in intellectual and political spheres. The article uncovers two fundamental constituents of Richard Rorty’s religious philosophy. The first of them is associated with R. Rorty’s perception of the ‘weak thinking’ concept in the writings of Italian philosopher Gianni Vattimo. R. Rorty holds ‘weak thinking’ and ‘kenosis’ to be the key to understanding the possibility of religion in the postmodern era. The second aspect concerns the existence of religion in the public space. Here the distinction between ‘strong’ narratives and ‘weak’ thinking correlates with the politically significant distinction between ‘strong’ religious institutions and private (parish, community) religious practice. Rorty believes that the activity of ‘strong’ religious structures threatens liberal ‘social hope’ on the gradual democratisation of mankind. The article concludes that Richard Rorty’s philosophy of religion presents an original conception of religion in the context of modern temporal humanism; the concept positively evaluates religious experience to the extent that it does not become a basis for theoretical and political manipulations on the part of ‘strong’ religious institutes.
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Mojanoski, Cane. „FREEDOM OF RELIGION, RELIGIOUS FREEDOMS AND POLITICAL EXTREMISM“. In SECURITY HORIZONS. Faculty of Security- Skopje, 2020. http://dx.doi.org/10.20544/icp.11.01.20.p11.

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The subject of this paper is the discussion about human rights and freedoms of the citizens, established by the Constitution and the international documents, with a special emphasis on the freedom of religion and other religious freedoms and rights. In that sense, the assumptions for realization of the freedom of conscience are analyzed as a basis for strengthening the independent, free, and critical thought of the individual, the free development of the thought and the beliefs in terms of accepting views, beliefs, and knowledge related to religion. A special emphasis in this paper is given to certain forms of (miss) use of religion, as fanaticism, the religious integralism, extremism and the political extremism. Key words: Freedom of religion, religious freedoms, religiosity, extremism and political extremism
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Režek, Mateja. „Shifting paradigms: atheization of school education in socialist Slovenia“. In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_03.

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The paper delves into the instruments of the atheization of school education in Socialist Slovenia, drawing from an analysis of school curricula, textbooks, archival sources, and public debates on religious policy. The atheization of society in Slovenia was a gradual process that developed in the awareness that most of the population was religious and that prior to the Second World War, the Catholic Church had played a key role in Slovenian society. Similarly, yet in line with the specifics of the different regions of the Yugoslav state and the respective predominant religions, the process of atheization took place elsewhere in Yugoslavia as well. The Yugoslav constitution guaranteed freedom of religion and respect for religious rights, but defined religion as a private matter, thus rendering it irrelevant and invisible in the public sphere. At the same time, non-religiosity and atheism as the official stances of the ruling Communist Party were mediated through all areas of social life. The dialectical materialism developed into the only recognized “scientific” way of explaining the world and coping with the “ultimate questions”, while religion was considered a sign of ignorance, an illusion, and the alienation of people. The education system served as a pivotal conduit for disseminating the new ideology. On the one hand, religious education faced constraints and rigorous oversight in public schools until its removal in 1952. On the other hand, the introduction of the new school subject Moral Education emerged as the most obvious mechanism for promoting atheization within the school system.
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Carbonell Abello, Josep Maria, Miriam Diez Bosch und Mico Sanz Josep Lluis. „Technology Versus Religion The Religious-Tech Adaptation“. In 2013 International Conference on the Modern Development of Humanities and Social Science. Paris, France: Atlantis Press, 2013. http://dx.doi.org/10.2991/mdhss-13.2013.67.

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Berichte der Organisationen zum Thema "Religion":

1

Editors, Intersections. Global Issues in Religion and Diplomacy. Intersections, Social Science Research Council, März 2024. http://dx.doi.org/10.35650/int.4049.d.2024.

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This article summarizes three policy briefs commissioned by the Transatlantic Policy Forum on Religion and Diplomacy. The featured policy briefs examine the following issues: religion institutions and human trafficking, religion and the war in Ukraine, and religions freedoms in cross-cultural perspective.
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Editors, Intersections. Beyond Religion. Intersections, Social Science Research Council, März 2024. http://dx.doi.org/10.35650/int.4050.d.2024.

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Gruber, Jonathan. Religious Market Structure, Religious Participation, and Outcomes: Is Religion Good for You? Cambridge, MA: National Bureau of Economic Research, Mai 2005. http://dx.doi.org/10.3386/w11377.

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Editors, Intersections. Reporting Religion from Boston. Intersections, Social Science Research Council, Januar 2024. http://dx.doi.org/10.35650/int.4022.d.2024.

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Smith, Chloe, Hasnan Bachtiar, Kainat Shakil, Nicholas Morieson und Susan de Groot Heupner. Appealing to a Religiously Defined ‘the People’: How Religion Was Performatively Operationalised in the 2019 and 2024 Election Campaigns of Indonesia’s President-Elect. European Center for Populism Studies (ECPS), April 2024. http://dx.doi.org/10.55271/pp0034.

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Observers widely acknowledged the lack of divisive Islamist populism in Indonesia’s 2024 Presidential Elections. This was in stark contrast to the 2019 elections in which Prabowo Subianto, the case study of this article and new leader of Indonesia, led a campaign that overtly supported Islamist interests and actors, and deepened religio-ethnic tensions in society. Despite this acknowledgement, it remains unclear if religion was still operationalized – albeit differently – in his most recent campaigning efforts. This article therefore seeks to examine if religion was politicized and performed by Prabowo in 2024 and contrast the findings with 2019 to address how and why his instrumentalization of religion varied significantly. Applying a discursive-performative lens, discourse analysis will be used to determine if and how religion featured in a sample of Prabowo Subianto’s speeches (six speeches in total, three from each election campaign). Specifically, this analysis will explore how references to religion and a religious community reflect a) his political goals and b) the political community he is attempting to engage. It will also discuss these findings in the context of contemporary populism studies.
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Sacerdote, Bruce, und Edward Glaeser. Education and Religion. Cambridge, MA: National Bureau of Economic Research, Januar 2001. http://dx.doi.org/10.3386/w8080.

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Bénabou, Roland, Davide Ticchi und Andrea Vindigni. Religion and Innovation. Cambridge, MA: National Bureau of Economic Research, März 2015. http://dx.doi.org/10.3386/w21052.

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Editors, Intersections. Reporting Religion from Grenada, Spain. Intersections, Social Science Research Council, Januar 2024. http://dx.doi.org/10.35650/int.4021.d.2024.

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Dube, Oeindrila, Joshua Blumenstock und Michael Callen. Measuring Religion from Behavior: Climate Shocks and Religious Adherence in Afghanistan. Cambridge, MA: National Bureau of Economic Research, November 2022. http://dx.doi.org/10.3386/w30694.

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Nichols, Tommy B. Religion in American Culture. Fort Belvoir, VA: Defense Technical Information Center, April 1989. http://dx.doi.org/10.21236/ada212656.

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