Academic literature on the topic 'Beliefs and confessions'
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Journal articles on the topic "Beliefs and confessions"
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Bazyk, Dmytro, and Alexander Zavalii. "RECEPTION OF TRYPILLIA HERITAGE IN NATIVE FAITH MOVEMENT OF UKRAINE IN THE CONTEXT OF ETHNO-CONFESSIONAL IDENTITY." InterConf, no. 14(113) (June 20, 2022): 209–19. http://dx.doi.org/10.51582/interconf.19-20.06.2022.019.
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One of the topical issues in modern religious studies, requiring a proper coverage, is the study of the Trypillia spiritual heritage perception by representatives of modern neo-pagan religious organizations (usually called in Ukraine as native faith or native beliefs, originally "ridnovirski" from the Ukrainian words "native" and "believe" that identification clearly indicating the autochthonous characteristics of beliefs, customs and rites represented by a particular confession). Today in Ukraine there exist a number of different religious confessions and several communities, which differ significantly from each other in their beliefs and religious practices. Despite the fact that the vast majority of native faith communities in Ukraine are patriotic and nationally oriented, historically there is a certain "chronological paradox", in that the first mention of the name "Ukraine" appears in the Kyiv chronicle in 1187, while officially the process of Ukrainian lands (that time called "Rus") christianization began in 988. Such dissonance naturally actualizes the issue of searching for an alternative ethno-confessional identity in the native faith environment, as the vector of modern native believers religious activity targets at reviving autochthonous pre-Christian beliefs and spiritual values, that is, towards an older chronological retrospective, among which objects quite often there appear the Trypillia spiritual heritage. Trypillia culture (also called Cucuteni-Trypillya) – is a Neolithic–Eneolithic archaeological culture, whose name comes from the name of the village of Trypillya in Kyiv region, it flourished between 5500 and 2750 BCE, was located between the Carpathians and the Dnieper in modern Ukraine, Moldova and Romania (Trypilian culture). The novelty of this work is that for the first time in this research perspective, the issues of both the reception of the spiritual heritage of ancient Trypillia by modern natives of Ukraine and the problem of ethno-confessional identity in the Ukrainian native movement are considered. The methodological basis of our study relays upon the conceptual work of the French philosopher Vincent Decombe (Decombe, 2015, 281 р.). In particular, the concept of "ethno-confessional identity" is a component of the collective identities concept developed by the researcher, i.e. those that formulate answers to the question: "Who are we?". At the same time, this term represents the situation of ethnic and confessional identities integration, which in the context of understanding the religious processes of the native-faith movement in Ukraine do appear as an actual phenomenon of religious life in its inseparable integrity. The research publication highlights the problem through the prism of the most prominent religious confessions and communities in the religious field of Ukraine, which render certain visions regarding their own reception of the ancient Trypillians spiritual heritage.
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Kassin, Saul M. "Confession Evidence." Criminal Justice and Behavior 35, no. 10 (October 2008): 1309–22. http://dx.doi.org/10.1177/0093854808321557.
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Confession evidence is powerful but flawed, often in nonintuitive ways. Contradicting widely held beliefs, research reviewed in this article suggests the following: Despite special training in how to conduct interviews, police cannot distinguish better than the layperson whether suspects are lying or telling the truth. Suspects in custody routinely waive their self-protective rights to silence and to counsel—especially if they are innocent. Certain legal but deceptive interrogation tactics increase the risk that innocents will confess to crimes they did not commit. Judges and juries are easily fooled, unable to distinguish between true and false confessions. Appellate courts cannot be expected to reasonably determine whether the error of admitting a coerced confession at trial was harmless or prejudicial.
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Tarantino, Giovanni. "'The Sky in Place of The Nile': Climate, Religious Unrest and Scapegoating in Post-Tridentine Apulia." Environment and History 28, no. 3 (August 1, 2022): 491–511. http://dx.doi.org/10.3197/096734022x16551974226135.
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This article investigates how extremely adverse climatic and weather conditions in early modern southern Italy played a part in disrupting social coexistence among groups and individuals of different confessions and beliefs in what until then had been top-down sanctioned or tolerated multi-confessional communities. It focuses on the dramatic fate of the Waldensian colonies in Calabria and Apulia, and the little-studied case of witchcraft panic that broke out in the town of Bitonto in 1593. By examining different ways of dealing with environmental crises (rogatory processions, apocalyptic scapegoating, witchcraft panics), the article contributes to a history of intolerance from the 'inside out'.
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Costanzo, Mark, Netta Shaked-Schroer, and Katherine Vinson. "Juror Beliefs About Police Interrogations, False Confessions, and Expert Testimony." Journal of Empirical Legal Studies 7, no. 2 (June 2010): 231–47. http://dx.doi.org/10.1111/j.1740-1461.2010.01177.x.
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Henkel, Linda A., Kimberly A. J. Coffman, and Elizabeth M. Dailey, B.A. "A survey of people's attitudes and beliefs about false confessions." Behavioral Sciences & the Law 26, no. 5 (September 2008): 555–84. http://dx.doi.org/10.1002/bsl.826.
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Lyutenko, Irina. "Interest in non-traditional religions among Moscow youth and migrants (regional sociological experience 2021)." Science. Culture. Society 28, no. 4 (December 15, 2022): 122–34. http://dx.doi.org/10.19181/nko.2022.28.4.10.
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The article analyzes the results of the monitoring study "How Moscow Lives" 2021, conducted by the Department of Ethnodemographic, Religious, and Integration Processes of ISPI FNIC RAS and the Center for Sociology of Religion and Socio-Cultural Processes of ISPI FNIC RAS. The article focuses on the typological subgroups of Moscow youth and newcomers’ "practitioners" and "non-practitioners" in a comparative analysis. These subgroups are selected according to their interest in Eastern and non-traditional religions and teachings, their motivation for interest in these beliefs, and their involvement in the everyday practices of these religions and teachings. To date, new methodological and methodological developments in the study of non-traditional religiosity in connection with the constantly changing religious landscape are needed. With the intensification of migration flows from post-Soviet countries and other regions of Russia, it is necessary to study not only Moscow youths, but also newcomers. The typological subgroups "practicing" and "non-practicing" analyzed the degree of influence of worldview aspects of non-traditional religious identity on some national, religious, ethno-confessional orientations and attitudes of young people (native and newcomer Muscovites). All of the indicators of non-traditional religiosity were found to be present in the subgroup of visitors "practicing". Despite the fact that the results of the study recorded in the group of indigenous Muscovites greater interest in Eastern religions and non-traditional religious teachings than the migrant Muscovites, nevertheless on all major indicators the non-indigenous Muscovites have a deeper motivation of interest and involvement in the practices of these beliefs. As the results of the research show, the level of trust in traditional confessions and the institution of the Church is higher in the "non-practicing" groups than in the "practicing" ones. At the same time, "practitioners" are more tolerant of representatives of other ethnic groups and confessions.
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Abdurahmonova, Jummagul N., and Ulugbek K. Ismoilov. "FREEDOM OF CONSCIOUSNESS AND RELIGION IN UZBEKISTAN ON THE EXAMPLE OF THE ACTIVITIES OF RELIGIOUS OBJECTS AND PLACES OF RIGGUAGE." JOURNAL OF LOOK TO THE PAST 4, no. 10 (October 30, 2021): 22–36. http://dx.doi.org/10.26739/2181-9599-2021-10-3.
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Abstract: The article provides a scientific analysis of religious conflicts in the world and their resolution, as well as measures for constructive dialogue and peaceful coexistence and interfaith relations in the Republic of Uzbekistan.Today, about 94-95% of the population of Uzbekistan believe the religion of Islam. Based on this, educational centers and a place of pilgrimage of the religion of Islam function in all regions of the country.And also, the article examines the conditions created for believers of non-Islamic religions and their religious beliefs,who make up 5-6% of the population of Uzbekistan, the activities of religious confessions and the tolerance shown to them by the Uzbek people
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Titarenko, Larissa. "Religious Pluralism in Post-communist Eastern Europe." Anthropological Journal of European Cultures 19, no. 1 (March 1, 2010): 40–53. http://dx.doi.org/10.3167/ajec.2010.190104.
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There is a stereotype that such former Soviet republics as Russia, Ukraine and Belarus are totally Orthodox. However, this statement is not entirely correct, as part of the population in these countries belong to many different churches, while a large part have rather eclectic religious and para-religious beliefs. In the case of Belarus, a major part of the population belongs to two Christian confessions, Orthodox and Catholic, while many other confessions and new religious movements also exist. Religious pluralism is a practical reality in Belarus which has the reputation of the most religiously tolerant post-Soviet country. Contemporary laws provide the legal basis for the tolerant relations in the country, and there is a historical tradition of religious tolerance in Belarus. Research data from the EVS studies and national surveys are used.
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MARKOVA, N. M. "COMPLIANCE AND RUSSIAN LEGISLATION ON MISSIONARY ACTIVITY IN THE 19TH CENTURY." Sociopolitical Sciences 14, no. 3 (June 30, 2024): 165–70. http://dx.doi.org/10.33693/2223-0092-2024-14-3-165-170.
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The article is devoted to the issue of legal regulation of missionary activity in the Russian state in the 19th century. We study the problem of the attitude of the Russian government to non-Orthodox confessions through the prism of such categories as “missionary work”, “proselytism”, “freedom of religion”. The article analyzes the main legislative documents of the specified period of time, which restrict the actions of non-Orthodox confessions, first of all, missionary activity, despite the proclaimed freedom of conscience and religion. The author comes to the conclusion that all the actions of the Russian government in the specified period of time were aimed at maintaining limited compliance, based on maintaining the dominant position of the Russian Orthodox Church and preventing the spread of non-Orthodox beliefs within the Russian state.
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McVicar, Mhairi. "Memory and progress: confessions in a flagstone wall." Architectural Research Quarterly 11, no. 3-4 (December 2007): 198–208. http://dx.doi.org/10.1017/s1359135500000701.
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The wall, as constructed, is 519.5mm thick, plus or minus the irregularities of reused flagstone. It consists of 12.5mm plasterboard, a vapour barrier, 145mm timber studs, 150mm ‘Rockwool’ insulation, 12mm Far Eastern marine grade plywood, ‘Tyvek’ building membrane, a 50mm cavity, stainless-steel wall ties, an unforeseen leaf of 100mm concrete block, and a heavily debated skin of 200–300mm reused flagstone. It follows the original footprint of an 1840s longhouse, now reduced, perhaps, to a representational role. Built by a team of three – two architects and a marine biologist – this wall is the result of five years of planning, sketching, drawing, specifying, sourcing, shipping, and self-building. It contains adaptations, compromises, guilt and uncertainties. The project draws both from phenomenological beliefs concerning a site embedded with accumulated memories, and rationalised predictions developed from a Modernist architectural education. The constructed result stands as a negotiation between theoretical aims and the pragmatics of a self-build on an exposed island.
Dissertations / Theses on the topic "Beliefs and confessions"
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Wright, Deborah S. "The mediating and moderating factors of fabricated evidence on false confessions, beliefs and memory." Thesis, University of Warwick, 2013. http://wrap.warwick.ac.uk/58392/.
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Fabricated evidence (e.g., doctored videos) can induce people to falsely confess to committing a 'crime' and change the way people remember an event. This happens because memory is both malleable and reconstructive: people remember their past using information available to them in the present. Sometimes people rely on external evidence to tell them what happened, which may or may not be accurate. A wide range of studies have demonstrated the robust and persuasive effect of false evidence in different situations, and some have examined the theoretical mechanisms behind the effect. However, little is known about factors that might mediate or moderate the power of false evidence. This thesis examines some of these factors and their behavioural consequences. Experiments 1 and 2 use a novel method to investigate whether changes in when false evidence is presented, or how many times it is presented, make false evidence more powerful. The results highlight the importance of several theoretical mechanisms, which are then explored in the succeeding chapters. Experiments 3 and 4 use the same method to examine whether the type of evidence presented, or the order in which it is presented, influences its effect. The findings build upon those of Experiments 1 and 2 and suggest some interesting interactions between the different moderating and mediating factors. Combined with a questionnaire examining peoples' perceptions of digitally edited materials, the findings of Experiments 1-4 have practical and methodological implications. Importantly, the results also have potential theoretical implications and suggest modifications to Mazzoni and Kirsch's (2002) model of autobiographical belief and memory. The amended model includes the role of the examined moderating and mediating factors, and thus is better able to account for how external evidence influences memory processes. In sum, this thesis helps us to understand situations in which false evidence might be particularly powerful.
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Salvadori, Pierre. "Des cartes, des humains et des glaces. Savoirs, empires et mondes sous les latitudes d'un Nord global (vers 1530-vers 1610)." Electronic Thesis or Diss., Sorbonne université, 2024. http://www.theses.fr/2024SORUL137.
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Cette thèse est consacrée à la place des plus hautes latitudes du globe dans les opérations impériales et savantes européennes au cours d'un long XVIe siècle. Loin d'avoir été périphériques, elles se présentèrent à la fois comme un enjeu impérial et comme un objet voire un terrain du savoir. Dans ces espaces inconnus des « Anciens », mais dont les frontières n'avaient pas été beaucoup repoussées depuis, à part au nord et autour de la Scandinavie, il y avait de l'espace pour expérimenter. Les puissances européennes écartées du partage ibérique du globe (Français, Anglais, Danois, Suédois, puis Néerlandais) cherchèrent ainsi des mondes et des empires en pariant sur les hautes latitudes contre les logiques cartographiques adverses d'un « englobement » du monde longitudinal, qui avait circuit le monde pour le déplier sur un axe Est-Ouest. En Espagne, au Portugal ou à Anvers, on ne négligea pas de leur répondre, ni d'anticiper le problème de ces latitudes qui trouaient toujours le globe ibérique, alors qu'on avait éprouvé ailleurs toutes les grandeurs de cette nouvelle Terre devenue globe homogène et connectable. À travers un double questionnaire d'histoire des empires et d'histoire des savoirs, accompagné de réflexions d'histoire matérielle et d'anthropologie historique, cette thèse envisage une série d'opérations avec les espaces et les environnements des hautes latitudes autant qu'avec le globe même. Elle restitue les problématisations de ces espaces troubles de « l’englobement du monde » (A. Romano), et ce à deux échelles d'observation : l'Europe savante et les empires européens d'une part, les mondes du savoir en Suède et le premier impérialisme des Vasas de l'autre. En saisissant le Nord, l'empire et les savoirs en train de se faire, dans une série de lieux (en particulier Anvers, Stockholm, Venise, Paris, Londres et Amsterdam), mais aussi sur le terrain, dans le Nord de la mission romaine ou par l'espionnage savant loin de chez soi, ce travail s'attache à reconstruire les mondiations originales que permettent les médiations septentrionales du globe. S'observent également des politiques des savoirs particulières qui ne séparent que relativement les différents domaines de leur appréhension, mêlant géographie, histoire (sacrées comme profanes), philosophie naturelle, art de la navigation, droit ou encore astrologie et étymologie. Terrain d'expérimentation épistémologique permettant d'appréhender la nature comme l'empire, le Nord global offre alors un point d'observation des heurts de l'englobement autant que des techniques du désangoissement savant et impérial. Alors qu'une première partie cherche à montrer de quoi la dialectique du passage arctique et du grand pont terrestre transatlantique est le nom, une seconde envisage la construction des savoirs et des empires du Nord au moment de l'acclimatation savante des glaces, en se demandant si, absentes des cartes à première vue, elles ne seraient pas en fait bien là, ressources négligées de la mise en globe. Cette thèse réinterroge alors, par une histoire socio-culturelle des savoirs, la première projection impériale du royaume de Suède, dans les années 1560-1570. À partir d'un étrange globe terrestre, et de longues listes inscrites par Erik XIV (r. 1560-1568) dans les marges de ses livres de captivité, après avoir été déposé par ses frères, on pourrait paradoxalement observer l'empire suédois en train de s'inventer, lorsque, poussant plus loin les dynamiques de son règne, le corps du roi de Suède prend un tournant global, utilisant les savoirs géographiques comme agents de sa charge sacrale, non sans entrer alors en conflit avec le « constitutionnalisme aristocratique » de la noblesse. Ainsi l'empire suédois achopperait-il une première fois, lorsque Erik XIV fut déposé en 1568 après avoir tenté de rendre son corps politique coextensif aux nouvelles grandeurs de la terre, écart aux pratiques qui posa un précédent dans la recherche ultérieure de l'empireThis dissertation examines the role of the globe's highest latitudes in European imperial and knowledge manoeuvres throughout a long 16th century. Far from being a peripheral space, these regions emerged both as an imperial stake and as an object - indeed, a field - of knowledge. In these spaces unknown to the ‘Ancients', whose boundaries had not been significantly pushed back except northward and around Scandinavia, there was room for experimentation. European powers excluded from the Iberian partition of the colonial globe (France, England, Denmark, Sweden, then the Netherlands) sought new worlds and empires by wagering on high latitudes against their rivals' cartographic reasoning of a longitudinal ‘englobing of the world', as the latter had circumnavigated the globe and unfolded it along an East-West axis. In Spain, Portugal, or Antwerp, efforts were made to address these challenges, or to anticipate the problem posed by these latitudes that punctured the Iberian globe, whose magnitudes had yet been experienced elsewhere as a homogeneous and connectable space. Using a double questionnaire in both imperial history and history of knowledge, together with reflections on material history and historical anthropology, this dissertation examines a series of operations involving both the spaces and environments of the high latitudes and the globe itself. It recovers the problematizations of these troubled spaces of ‘world englobement' (A. Romano), from two vantage points: learned Europe and European empires on the one hand, and the Swedish worlds of knowledge and the Vasas' early imperialism on the other. By capturing the North, empire, and knowledge in the making, across various sites (particularly Antwerp, Stockholm, Venice, Paris, London, and Amsterdam), but also in the field (whether that of Roman missionaries in the North or that of knowledge espionage far from home), this work aims to reconstruct the original world-making processes enabled by the globe's northern mediations. It also reveals particular politics of knowledge that only relatively separate different domains of learning, blending geography (sacred of profane), history (idem), natural philosophy, the art of navigation, law, as well as astrology or etymology. As an epistemological testing ground for both nature and empire, the global North affords a glimpse of both the hiccups of ‘world englobement' and the techniques of learned and imperial anxiety-relief. While the first part seeks to demonstrate what the dialectic between the Arctic passage and the great transatlantic land bridge stands for, the second part sets the construction of northern knowledge and empires against the backdrop of ice scholarly acclimatization, questioning whether ice, though absent from maps at first glance, might actually be present as a neglected resource for globe-makings. Building upon the logics observed in the earlier sections, while observing them in a Swedish context, this work ultimately re-examines, through the lens of a social and cultural history of knowledge, the first Swedish imperial projection in the 1560s-1570s. Using a peculiar terrestrial globe and the extensive lists inscribed by Erik XIV (r. 1560-1568) in the margins of his prison books after his deposition by his brothers, one can paradoxically observe the Swedish empire in the making. Pushing the dynamics of his reign further, the body of the Swedish king took a global turn, harnessing geographical knowledge as agents of his ‘recharge sacrale', thereby coming into conflict with the nobility's ‘aristocratic constitutionalism'. Thus the Swedish empire would start with a stumble, as Erik XIV was deposed in 1568, after attempting to make his political body coextensive with the new magnitudes of the earth—a deviation from established practices that would set a precedent in subsequent imperial pursuits
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Hagstedt, Kaj. "Representation av ateism och icke-tro i religionsundervisning." Thesis, Malmö universitet, Fakulteten för lärande och samhälle (LS), 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-41982.
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Sverige är ett sekulariserat land där stat och kyrka ej längre går hand i hand. I detta land ska skolors undervisning vara icke-konfessionell samtidigt som utbildningen ska vila på den tradition som förvaltats av kristen tradition. Religionsämnet är brett och ska enligt läroplanen omfatta religioner och andra livsåskådningar, med fokus på världsreligioner och etiska och moraliska frågeställningar kopplat till livsfrågor. Många i Sverige är icke-troende eller ateister, men ateism behandlas först i läroplanen för årskurs 7-9 och fördjupas senare i gymnasiet. Genom en kvalitativ studie har uppsatsen haft som syfte att undersöka representation av ateism i religionsundervisning årskurs 4-6, och empirin visar att lärare inte planerar för undervisning om ateism och att elever inte känner till begreppet. Vidare redogörs för lärares och elevers diskurs om religionsundervisning och om hur religiös positionering ses som resurs i undervisningen.
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Hagstedt, Kaj. "Vilka argument finns för religionsfrånvaro, ateism och icke-tro i sekulariserad religionsundervisning?" Thesis, Malmö universitet, Fakulteten för lärande och samhälle (LS), 2020. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-34283.
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Syftet med denna kunskapsöversikt är att undersöka vad forskningen säger om argument för att ge religionsfrånvaro, ateism och icke-tro en plats i religionskunskapsundervisningen. Vetenskapliga källor i form av avhandlingar och artiklar ligger till grund för kunskapsöversikten och sammanfattningsvis pekar forskarna på att Sverige är ett sekulariserat eller möjligen postsekulariserat, pluralistiskt samhälle där skolan enligt läroplanen ska vara icke-konfessionell. Religionsutövningen har ändrat sin form och fått nya uttryck där andlighet och individualisering tar plats. Kursplanerna i religion i årskurs 1–6 saknar begrepp såsom ateism och icke-tro och observerad religionsundervisning i högstadiet och gymnasiet visar att de ickereligiösa ses som norm och att ämnesdiskussionerna mellan elever ofta utgår från ett vi och dem-tänk. Den insamlade forskningen lyfter flera argument för en breddad religionsundervisning såsom att ett utökat ämnesspråk kan skapa friare diskussionsmöjligheter. Fler elever kan identifiera sig med religionsämnet om även ateism och icke-tro betraktas som en form av tro, och icke-konfessionell religionsundervisning behöver omfatta även ett källkritiskt förhållningssätt. En vidgad begreppsförståelse skapar ett mer inkluderande klassrum där olikheter bemöts med större förståelse och respekt.
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Farias, Marco Antonio Fernandes Martin. "O ensino de evolução por docentes de escolas com diferentes contextos de confessionalidade." Universidade de São Paulo, 2017. http://www.teses.usp.br/teses/disponiveis/81/81133/tde-10072018-153953/.
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O presente trabalho possui como objetivos analisar como os professores do Ensino Médio estabelecem a relação entre conhecimento científico e crença religiosa no que diz respeito ao ensino do conceito de evolução biológica, e como esse professor percebe tal relação nos educandos em diferentes contextos de confessionalidade. Quanto à fundamentação teórica, nos alicerçamos na Psicologia histórico-cultural de Vygotsky e no trabalho de Sepulveda e El-Hani (2004), que realiza uma revisão bibliográfica acerca das possíveis relações estabelecidas entre o conhecimento científico e o conhecimento religioso, descrevendo três possibilidades: a tese da incompatibilidade, a tese da independência e do diálogo construtivo entre religião e ciência e a tese da integração dos dois campos de conhecimento em um novo campo interdisciplinar. Utilizamos os pressupostos da Psicologia histórico-cultural com intuito de fundamentar nossas hipóteses no que diz respeito à influência do meio e das vivências nas atitudes e na formação de conceitos científicos dos indivíduos. A obtenção de dados foi feita a partir de entrevistas semiestruturadas realizadas com professores e professoras de escolas confessionais e não confessionais do Estado de São Paulo. Tais dados foram analisados e discutidos utilizando a metodologia de Análise Textual Discursiva. Posteriormente, redigimos metatextos com intuito de formalizar e construir novas reflexões sobre os resultados obtidos. Verificamos inicialmente que, mais do que a confessionalidade da instituição de ensino, o docente possui um papel de protagonismo central no que diz respeito à relação que o educando irá estabelecer entre a crença religiosa e o conhecimento científico. Do mesmo modo, o professor é mais influenciado, no exercício de lecionar, pelas suas crenças pessoais do que pela eventual confessionalidade da instituição. Ao mesmo tempo, foi possível apurar que, por vezes, os docentes incorrem em equívocos acerca da concepção de natureza da ciência, evidenciando a necessidade de repensarmos conteúdos e práticas do ensino superior, principalmente em relação à formação inicial de professores nos cursos de licenciatura.The present study aims to analyze how High School teachers relate scientific knowledge and religious faith when it comes to teaching the concept of biological Evolution and how each teacher perceives the way students develop this relation depending on the religious context they are inserted. For theoretical ground, we used the Vygotsky\'s historical-cultural psychology and the study of Sepulveda and El-Hani (2004) that contains a bibliographical review about the possible relations between scientific and religious knowledge, describing three possibilities: the thesis of incompatibility, the thesis of independence and constructive dialogue between religion and science, and the thesis of the integration of both knowledges into a new interdisciplinary field. We also used Vygotsky\'s historical-cultural psychology concepts in order to substantiate our hypothesis on the influence of the environment and experiences on the attitudes and the development of scientific knowledge. Our data were obtained from semi structured interviews with teachers of religious and non-religious schools of São Paulo State. Those data were analyzed and discussed using the Discursive Textual Analysis methodology. Then we wrote metatexts in order to formalize and create new consideration about the results. Initially we concluded that the relation between scientific and religious knowledge developed by the student is more influenced by the teacher\'s beliefs than by the religious aspects of the school. Likewise, the teacher is more influenced by their own beliefs than by the school\'s religious tendencies. Additionally, we verified that occasionally teachers make mistakes about premises and practices of Science, highlighting the need of revisiting the practices and contents taught in higher education, especially regarding to teacher\'s graduation.
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COGLIEVINA, STELLA. "Diritto antidiscriminatorio e interessi religiosi nell' Unione Europea con particolare riguardo agli ordinamenti italiano, francese e britannico." Doctoral thesis, Università Cattolica del Sacro Cuore, 2009. http://hdl.handle.net/10280/442.
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La tesi affronta, dal punto di vista giuridico, il tema della discriminazione religiosa. Il primo capitolo ricostruisce l'interpretazione internazionale e comunitaria dei principi di uguaglianza e di non discriminazione, declinati in modo diverso a seconda del momento storico e dell’ordinamento giuridico di riferimento. La ricerca si concentra, successivamente, sull'analisi delle direttive dell'Unione europea contro la discriminazione, adottate nell’anno 2000 (dir. 2000/43 sulla discriminazione razziale e dir. 2000/78 sulla discriminazione nell’ambito del lavoro), che costituiscono strumenti innovativi per gestire l'integrazione e la pacifica convivenza dei diversi gruppi etnici e religiosi che compongono la società europea odierna. Il terzo ed il quarto capitolo esaminano il recepimento delle direttive comunitarie in Italia, in Francia e nel Regno Unito. La comparazione dei diversi approcci al problema della discriminazione razziale/religiosa in sede di attuazione delle direttive evidenzia i differenti orientamenti circa la modalità di risposta da parte degli ordinamenti interni ai problemi della società pluri-religiosa e alle politiche di integrazione e tutela delle minoranze. Ciò nonostante, affiora con chiarezza la comune esigenza di conciliare il rispetto del principio di uguaglianza con le rivendicazioni identitarie e la promozione delle diversità confessionali.The object of the research is religious discrimination, from a juridical point of view. The first chapter gives an overview of the different interpretations of the concept of equality and non-discrimination in international and European law. In the second chapter the research focuses on the EC directives n. 2000/43 and 2000/78 on racial discrimination and discrimination in the field of employment, which are relevant instruments for promoting integration and equality among the different ethnic and religious groups living in Europe. The other two chapters examine the implementation of the directives in Italy, France and United Kingdom. In these countries there are different approaches to combating discrimination and to dealing with religious diversity and religious needs. For all of them, however, the implementation of antidiscrimination law implies to tackle the problem of finding a balance between the principle of equality and the protection of religious diversity.
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COGLIEVINA, STELLA. "Diritto antidiscriminatorio e interessi religiosi nell' Unione Europea con particolare riguardo agli ordinamenti italiano, francese e britannico." Doctoral thesis, Università Cattolica del Sacro Cuore, 2009. http://hdl.handle.net/10280/442.
Full textAbstract:
La tesi affronta, dal punto di vista giuridico, il tema della discriminazione religiosa. Il primo capitolo ricostruisce l'interpretazione internazionale e comunitaria dei principi di uguaglianza e di non discriminazione, declinati in modo diverso a seconda del momento storico e dell’ordinamento giuridico di riferimento. La ricerca si concentra, successivamente, sull'analisi delle direttive dell'Unione europea contro la discriminazione, adottate nell’anno 2000 (dir. 2000/43 sulla discriminazione razziale e dir. 2000/78 sulla discriminazione nell’ambito del lavoro), che costituiscono strumenti innovativi per gestire l'integrazione e la pacifica convivenza dei diversi gruppi etnici e religiosi che compongono la società europea odierna. Il terzo ed il quarto capitolo esaminano il recepimento delle direttive comunitarie in Italia, in Francia e nel Regno Unito. La comparazione dei diversi approcci al problema della discriminazione razziale/religiosa in sede di attuazione delle direttive evidenzia i differenti orientamenti circa la modalità di risposta da parte degli ordinamenti interni ai problemi della società pluri-religiosa e alle politiche di integrazione e tutela delle minoranze. Ciò nonostante, affiora con chiarezza la comune esigenza di conciliare il rispetto del principio di uguaglianza con le rivendicazioni identitarie e la promozione delle diversità confessionali.The object of the research is religious discrimination, from a juridical point of view. The first chapter gives an overview of the different interpretations of the concept of equality and non-discrimination in international and European law. In the second chapter the research focuses on the EC directives n. 2000/43 and 2000/78 on racial discrimination and discrimination in the field of employment, which are relevant instruments for promoting integration and equality among the different ethnic and religious groups living in Europe. The other two chapters examine the implementation of the directives in Italy, France and United Kingdom. In these countries there are different approaches to combating discrimination and to dealing with religious diversity and religious needs. For all of them, however, the implementation of antidiscrimination law implies to tackle the problem of finding a balance between the principle of equality and the protection of religious diversity.
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Schott, David. "Woran konfessionslose junge Erwachsene in Ostdeutschland glauben : eine empirisch-theologische Untersuchung der Glaubensvorstellungen von konfessionslosen jungen Erwachsenen in Ostdeutschland und ihre missionarische Ansprechbarkeit am Beispiel von Cottbus." Diss., 2015. http://hdl.handle.net/10500/25111.
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Text in German, summaries in German and EnglishRund 70% aller Ostdeutschen gehoren keiner Kirche oder Religionsgemeinschaft an, und sind somit uberwiegend konfessionslos. Die Konfessionslosen sind jedoch keine homogene Gruppe. Zudem ist Konfessionslosigkeit ein Negationsbegriff, der lediglich besagt, was jemand nicht glaubt. Um die konfessionslosen Ostdeutschen besser mit dem Evangelium zu erreichen, ist es jedoch hilfreich zu wissen was sie glauben. Denn in dieser Untersuchung wird davon ausgegangen, dass auch Konfessionslose an etwas glauben. Der Fokus dieser Studie, richtet sich auf die Glaubensvorstellungen der ostdeutschen jungen Erwachsenen, im Alter von 18-26 Jahren, die nach der Wende 1989 geboren und sozialisiert wurden und somit ,,postsozialistisch" sind. Von Interesse ist die inhaltliche Fullung, die sinnstiftenden Elemente, die Pragung, sowie die Lebens- und Alltagsrelevanz des Glaubens dieser jungen Erwachsenen, als auch die missionarische Ansprechbarkeit auf der Grundlage dieser Ergebnisse. Dazu wurde in der brandenburgischen Stadt Cottbus, auf die sich diese Studie beschrankt, eine qualitative Studie mit halbstandardisierten Leitfadeninterviews durchgefuhrt.
Approximately 70% of Germans living in East Germany (the former German Democratic Republic) belong neither to a church, nor to a religious fellowship. These "confession-less" are, however, not a homogenous people group. To describe people as confession-less is negative terminology, which says simply that they do not believe. In order to better reach the confessionless East Germans with the Gospel, it is helpful, of course, to know what they believe. This study proceeds from the assumption, that every person believes on something. The focus of this study is on young adults in eastern Germany from 18-26 years of age, who were born and received their socialization after the peaceful revolution of 1989 and who are therefore "post-socialistic''. The belief of these young adults is analyzed in regard to its content, the elements that give it meaning, its characteristics and its relevance for their lives in general, as well as for their everyday life. In addition, of concern is their level of missional responsiveness, based on the results of this analysis. In this study, quality-based, partially standardized, guided interviews were employed in the city of Cottbus (Brandenburg, Germany), to which this study is limited.
Christian Spirituality, Church History and Missiology
M. Th. (Missiology)
Books on the topic "Beliefs and confessions"
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Tueth, Michael. What Catholics believe about reconciliation. Liguori, Mo: Liguori Publications, 1994.
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L, Mahsman David, ed. Augsburg today: This we believe, teach, and confess. St. Louis, MO: CPH, 1997.
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Clark, Gordon Haddon. What do Presbyterians believe?: The Westminster Confession, yesterday and today. Unicoi, Tenn: Trinity Foundation, 2001.
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Madsen, Norman P. This we believe: The Articles of Religion and the Confession of Faith of the United Methodist Church. Nashville, TN (P.O. Box 801, Nashville 37202): Graded Press, 1987.
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Belle, Greg. Growing Older on a Treadmill: Confessions of Nerdom, Beliefs, and Stagnation. Lulu Press, Inc., 2017.
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Bothwell-Gosse, A. The Beliefs And Customs Of The Knights Templar As Deduced From Their Confessions. Kessinger Publishing, LLC, 2005.
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Woody, William Douglas, Krista D. Forrest, and Edie Greene. Understanding Police Interrogation. NYU Press, 2020. http://dx.doi.org/10.18574/nyu/9781479860371.001.0001.
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What drives suspects to confess during police interrogation? In particular, why do some people falsely confess to serious crimes, despite both the likelihood of severe negative consequences and their actual innocence? Too often, observers endorse the mistaken belief that only people with severe mental illnesses or cognitive disabilities would confess falsely. This common but erroneous belief overlooks the risks that result from additional factors that can influence the nature of an interrogation and may conduce to a false confession, including investigators’ biases, cultural views about race and crime, the powerful effects of police deception on suspects, and characteristics of the suspect and of the circumstances that can increase the suspect’s vulnerability. This book examines numerous cases of false confession to clarify the totality of the circumstances surrounding interrogation and confession, including the interactions of many psychological, legal, cultural, personal, and other factors that lead to greater likelihood of confessions, including coerced or false confessions. It presents recommendations for reforming police interrogation in order to produce accurate, detailed confessions from factually guilty suspects, confessions that stand up under rigorous legal review, are admissible at trial, and lead to guilty verdicts.
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Beyond belief: Cartoon confessions of faith. Chicago, Ill: Cornerstone Press Chicago, 1994.
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Judd, Roger. Beyond Belief: Cartoon Confessions of Faith. Cornerstone Press Chicago, 1997.
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Holyoake, George Jacob 1817-1906. English Secularism: A Confession of Belief. Creative Media Partners, LLC, 2018.
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Kellenberger, James. "Confessional Belief." In Palgrave Frontiers in Philosophy of Religion, 17–27. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-74170-9_3.
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Evans, Murray J. "Sublime Boundaries of Belief and Unbelief: Coleridge’s Confessions of an Inquiring Spirit (wr. 1824) and Julia Kristeva’s This Incredible Need to Believe (2006)." In Coleridge’s Sublime Later Prose and Recent Theory, 41–75. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-25527-4_3.
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Rynkowski, Michał. "The EU and the Status of Churches, Religious Associations, Philosophical and Non-Confessional Organisations." In Protection and Promotion of Freedom of Religions and Beliefs in the European Context, 267–82. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-34503-6_12.
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Rissanen, Inkeri, and Saila Poulter. "Religions and Worldviews as “The Problem” in Finnish Schools." In Finland’s Famous Education System, 385–400. Singapore: Springer Nature Singapore, 2023. http://dx.doi.org/10.1007/978-981-19-8241-5_24.
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AbstractFinland has a rather unique model of non-confessional worldview education that draws on pupils’ “own worldview”. Internationally this model has been applauded for ensuring freedom of religion and belief, but in Finland it is regularly debated. In this chapter we employ a wider notion of worldview education that takes into account the role of worldviews in school culture and allows scrutiny of how all education is nested in a system of values and can be analysed as education into (and from) worldview. We introduce the foundations of worldview education in Finnish basic education, and analyse negotiations about the inclusion of worldview plurality in the every-day life of schools in light of our empirical studies. We argue that, despite the official multiculturalist and inclusivist ideals, unrecognised monoculturalism prevails in Finnish schools as majority worldviews are not seen as worldviews but deemed universal and therefore neutral. This universalism induces perceptions of religions and worldviews as “the problem” in school: while more superficial cultural differences are celebrated, recognition of diversity at the more profound ethical, ontological and epistemological level would demand willingness to question the universality of the core values and ideals of the education system. We discuss the necessity and prospects of departing from monoculturalism and moving towards critical worldview education.
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Kemp, Geoff, Jason McElligott, and Jason McElligott. "The Ranters Ranting: With the Apprehending, Examinations, and Confession of John Collins, J. Shakespear, Tho. Wilberton, and five more which are to Answer the Next Sessions. And Severall Songs or Catches, which were Sung at their Meetings. Also their Several Kinds of Mirth and Dancing. Their Blasphemous Opinions. Their Belief Concerning Heaven and Hell. And the Reason why one of the Same Opinion Cut off the Heads of his Own Mother and Brother. Set forth for the Further Discovery of this Ungodly Crew (London: B. Alsop, 1650), title page, sig. Av, pp. 1-2. Wing, R450." In Censorship and the Press, 1580-1720, Volume 2, 289–91. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003553069-60.
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Johnson, David T. "Confessions." In The Japanese Way of Justice, 243–75. Oxford University PressNew York, NY, 2001. http://dx.doi.org/10.1093/oso/9780195119862.003.0009.
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Abstract If high conviction rates are the pride of Japan’s procuracy, then confessions are its cornerstone. Indeed, many of the procuracy’s major achievements have been built on the foundation of confessions. As we have seen, justice implies “consistency,” and being consistenttreating like cases alike requires detailed knowledge of case facts. Frontline prosecutors “uncover and construct” those facts chiefly by seeking thorough confessions. Similarly, the procuracy’s stress on “correcting” offenders is based on the beliefs that remorse is a requisite step toward reform and that prosecutors can generate genuine repentance. The tie with convictions is equally tight. When suspects confess, prosecutors charge about two-thirds of the time. When suspects do not confess, prosecutors seldom charge. Only about one in fourteen defendants contest the charges against them. Thus, a confession is nearly a necessary condition for indictment, and the conservative charging policyto charge only winners, and to gauge the probability of prevailing by the quality of the confession is the primaryproximate cause of Japan’s high conviction rate.
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Rowland, Robert. "‘Fantasticall and Devilishe Persons’: European Witch-beliefs in Comparative Perspective*." In Early Modern European Witchcraft, 161–90. Oxford University PressOxford, 1990. http://dx.doi.org/10.1093/oso/9780198219897.003.0007.
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Abstract THE following narrative sequence is typical of most of the witchcraft confessions recorded in Continental Europe between the late fifteenth and the late seventeenth centuries: One relatively early confession will suffice as an illustration of the standard pattern.2 In September 1477 Antoinette, the wife of Jean Rose of Villars-Chabod in Savoy, was examined by the Vice-Inquisitor General, Father Stephan Hugonod.
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Ivanič, Suzanna. "The Clockmaker’s Cosmos." In Cosmos and Materiality in Early Modern Prague, 131–52. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192898982.003.0006.
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On one level confessional distinction began to define material culture in the first decades of the seventeenth century, but a microhistorical approach reveals the persistence of plural devotional practices and beliefs. A close reading of the 1635 inventory of a court clockmaker, Kúndrat Šteffenaúr, reveals the complex intersections of confessions in Central Europe. It indicates an environment in which a wide range of devotional options were available. Analysis of Kúndrat’s possessions as individual items, and how they were kept together, shows the need to think across and beyond confessional boundaries of Protestant versus Catholic in order to understand lay religious beliefs and practices at this historical moment of confessional rupture. This chapter examines the inventory from two perspectives: first, it surveys the confessional spectrum of objects—Protestant books, Catholic devotional jewellery, clocks, and charms—contextualizing them and exploring why they may have come into Kúndrat’s possession; second, it offers an interpretation of the objects as items that formed Kúndrat’s individual cosmos, as ‘fragmented religion’.
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Ivanič, Suzanna. "Conclusion." In Cosmos and Materiality in Early Modern Prague, 199–208. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780192898982.003.0009.
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The history of religion in the early modern period has been overwhelmingly shaped by tracing confessional divisions. These divisions undoubtedly had a significant impact on religious experience in this period, as shown by the fracturing of faith in Part II, but by foregrounding a spiritual world in Part I, this book seeks to shift our perspective and understand confessions as only one layer of devotional experience on top of a complex, shared spiritual world attached to materialities, local environments, and family histories. This concluding chapter underlines the contribution of this book to the history of religion, showing how a sustained and interlinked treatment of material culture and religion can significantly reshape our understanding of early modern lived beliefs, practices, and identities. Men and women in seventeenth-century Prague conceptualized the universe as a cosmos full of harmonies and correspondences through which the divine could work. This worldview framed their approach to the objects and material surroundings they encountered in their daily lives. Examining objects allows us to reconsider the categorization of early modern items as confessional, sacred, and profane in favour of a broader connected cosmos. This material approach reveals everyday beliefs, practices, and identities from a new perspective and traces the workings of larger cultural forces at ground level.
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"Two Cities: Two Roads to Knowledge." In The Many Faces of Philosophy, edited by Amélie Oksenberg Rorty, 14–32. Oxford University PressNew York, NY, 2003. http://dx.doi.org/10.1093/oso/9780195134025.003.0003.
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Abstract Augustine (354–430) was born in Thagaste (now in Algeria), the son of a pagan father and a devoutly Christian mother. Distinguishing himself as an exceptionally brilliant, questioning intellectual, he first went to Carthage and then to Rome and Milan to study rhetoric. He describes his spiritual struggles and his dramatic conversion to Christianity in his autobiographical work, The Confessions (397–400). Augustine was initially attracted to the Manichean view that the world is a battleground between the forces of good and evil, and that man is a battleground between the claims of the soul and the body. As he tells it, he was liberated from that heresy by reading Plotinus and by the influence of the Neoplatonic circles in Milan. His philosophical and theological work hence-forward concentrated on reconciling—indeed fusing—Christian beliefs with Platonism. Returning to North Africa in 391, he was appointed Bishop of Hippo in 395.
Conference papers on the topic "Beliefs and confessions"
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Vasilieva, S. V. "Old Believers of Buryatia in the conditions of State confessional policy formation in Soviet society." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-63-68.
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Storozhenko, A. A. "Confessional migration of Old Believers as a source of intercultural exchange in Central Asia in XIX – beginning of XX centuries." In Old Belief: History and Modernity, Local Traditions, Relations in Russia and Abroad. Buryat State University Publishing Department, 2015. http://dx.doi.org/10.18101/978-5-9793-0771-8-130-136.
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JIA, RU. "ON THE AMBIVALENCE OF DIMMESDALE IN THE SCARLET LETTER." In 2023 9TH INTERNATIONAL SYMPOSIUM ON SOCIAL SCIENCE. Destech Publications, Inc., 2023. http://dx.doi.org/10.12783/dtssehs/isss2023/36088.
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There are two recipients of the scarlet letter "A" in The Scarlet Letter, one is Hester Prynne, who was publicly tried, and the other is pastor Arthur Dimmesdale, who branded the scarlet letter on his chest. Compared with Hester, Dimmesdale showed greater contradiction in behavior and psychology: the conflict of ethical identity, the tangle of public confession and the confusion of inner belief. The reasons for the contradiction were closely related to the oppression of human nature by the society dominated by Puritanism and Dimmesdale's self-reflection and awakening. Hawthorne used a lot of psychoanalysis, contrast and scene description to show the complexity of Dimmesdale.