Academic literature on the topic 'Religies'
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Journal articles on the topic "Religies"
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Tytmonas, A. "Religijos struktūros problema." Problemos 25 (September 29, 2014): 107–14. http://dx.doi.org/10.15388/problemos.1980.25.6283.
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Straipsnyje pateikiama religijos struktūros problemai skirtų marksistinių religijotyrininkų tyrimų apžvalga. Mokslinis religijos struktūros supratimas ypač būtinas visuomenės sekuliarizacijos ir religijos nykimo sąlygomis, kai galima sąmoningai reguliuoti bei valdyti šiuos procesus. Religija apibrėžiama kaip vieninga sistema tikėjimų ir apeigų, turinčių reikalą su šventumu, t. y. su atskirais draudžiamais daiktais, tikėjimais ir apeigomis, kurie sujungia į vieną moralinę bendruomenę, vadinamą bažnyčia, visus tuos, kas jų laikosi. Straipsnio autorius pasiūlo tokią religinės struktūros schemą: pagrindinis religinės sistemos elementas yra religinė sąmonė, ją kasdienėje praktinėje tikinčiųjų veikloje realizuoja religinis kultas, kuris neįmanomas be religijos išpažinėjų ryšių, susivienijimų tikėjimo ir apeigų bendrumo. Trečiasis struktūrinis religijos komponentas – religinė organizacija. Visuomenė savo ryšius su religija įformina tam tikromis socialinėmis organizacijomis, kitaip tariant, religiją visuomenė institucionalizuoja, taigi tam tikrame visuomenės raidos etape religija įgyja socialinės institucijos statusą.
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Mikuckas, Petras. "Religijos esmės klausimai pirmųjų Lietuvos marksistų darbuose." Problemos 31 (September 29, 2014): 35–46. http://dx.doi.org/10.15388/problemos.1984.31.6448.
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Straipsnyje nagrinėjami religijos esmės klausimai pirmųjų Lietuvos marksistų (V. Kapsuko, Z. Angariečio, S. Matulaičio ir kt.) darbuose. Jie nesitenkino konstatavimu, kad religinės pažiūros yra gnoseologiškai iškreiptas, fantastinis tikrovės atspindys, bet mėgino religiją paaiškinti moksliškai. Lietuvos pirmieji ateistai marksistai pirmąkart Lietuvos ateistinės minties istorijoje religiją apibrėžė kaip sudėtingą visuomenės antstato reiškinį, akcentuodami pagrindinius struktūrinius jos elementus: religinę sąmonę, religinius santykius, religines organizacijas ir religinį kultą arba apeiginių veiksmų visumą. Religiją sąlygoja ekonominė bazė, šis determinavimas vyksta per religinę sąmonę. Dievą jie suprato kaip žmogaus sąmonės produktą, iškreiptos fantazijos vaizdinį. Kritikuodami religijos dogmą apie nemirtingą sielą, ateistai moksliškai aiškino žmogaus psichikos procesus. Nepaisant to, kad didžioji marksistų ateistų dalis religiją traktavo vien tik kaip ideologiją, gerėjantis materialistinis supratimas leido jiems efektyviai kritikuoti tiek objektyviuosius, tiek ir subjektyviuosius idealistus ir jų pažiūras į religiją bei jos esmę.
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Harmsen, Maaike. "Hoe reageren religies op de komst van AI?" Handelingen: Tijdschrift voor Praktische Theologie en Religiewetenschap 51, no. 1 (2024): 35–43. http://dx.doi.org/10.54195/handelingen.19294.
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Liubarskienė, Zita. "Religinės dorovės sąvokos klausimu." Problemos 27 (September 29, 2014): 72–76. http://dx.doi.org/10.15388/problemos.1982.27.6311.
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Straipsnyje aptariama religinės dorovės sąvoka. Dorovės ir religijos santykiuose religija moralę veikia taip, kad jos sistemoje dorovė įgauna religinę reikšmę, sudaro kiekvienos religijos esminę dalį. Analizuojant dorovės ir religijos santykį, svarbią metodologinę prasmę įgyja sąvokų ir kategorijų turinio aiškinimas. Svarbi vieta šiuo klausimu priklauso sąvokai „religinė dorovė“. Autorė teigia, jog religija nesukuria moralės; dorovė susiformuoja tam tikros visuomeninės formacijos pagrindu; šios visuomenės pagrindai sankcionuojami religijos. Klasinėje visuomenėje dorovė išreiškia viešpataujančiųjų klasių interesus ir ji nėra tapati visoms istorinėms epochoms. Keliamas klausimas, ar tie teiginiai gali būti argumentai neigiant religinės dorovės egzistavimą. Niekas iš marksistų neteigia, jog religija kurianti dorovę nepriklausomai nuo socialinių-ekonominių bei kitokių visuomeninių santykių, arba kad ji neutrali klasinių interesų atžvilgiu. Daroma išvada, kad netikslinga būtų atsisakyti „religinės dorovės“ sąvokos.
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Sneller, Rico. "Ballet van schaduw naar licht." Handelingen: Tijdschrift voor Praktische Theologie en Religiewetenschap 49, no. 4 (2022): 58–65. http://dx.doi.org/10.54195/h.13356.
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Wat is de betekenis van dans voor religie? Op deze vraag wil ik in deze bijdrage reflecteren. Mijn invalshoek is filosofisch, niet theologisch: ik kijk naar religies van buitenaf. Mijn doel is om te laten zien dat de dans in het hart van de religie explosief materiaal vormt: in zoverre de dans uitdrukking van beleving is en het onderscheid tussen lichaam en ziel in verwarring brengt, kan deze niet alleen het verschijnsel religie, maar ook het zelfverstaan van religie in beroering brengen.
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Minkevičius, Jokūbas. "Religijos socialinės ir gnoseologinės prigimties modifikacija." Problemos 13 (September 16, 2014): 19–27. http://dx.doi.org/10.15388/problemos.1974.13.5536.
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Straipsnyje nagrinėjami socialiniai ir gnoseologiniai religijos aspektai. Religija laikoma objektyviosios realybės (žmogiškosios, socialinės) antriniu produktu. Palankiausia dirva religijai tarpti yra žmogiškosios būties susvetimėjimas, kurio šaknys glūdi socialinėje ekonominėje antagonistinės visuomenės struktūroje. Teigiama, kad gnoseologiniu aspektu religija ir kitos iškreiptos ideologijos formos gali remtis įvairiais mokslinės bei techninės pažangos rezultatais. Šiuolaikiniame mokslinės techninės pažangos etape veikia ne tik visuomenės ateizacijos, bet ir jiems priešingi procesai. Religijos socialinės ir gnoseologinės prigimties modifikacija reiškia ir tam tikrą religinės sąmonės bei teologinių koncepcijų kitimą. Mokslo ir technikos pripildytas pasaulis religiją išstumia į gyvenimo periferiją, žmogaus pasaulis atsiskiria nuo Dievo pasaulio. Buržuazinė religijos filosofija, pripažindama tradicinių religijų nykimą, vis labiau stengiasi atsiriboti nuo mitologinių, iracionalistinių bei antimokslinių religijos elementų ir prielaidų. Daroma išvada, kad toks atsiribojimas nėra nuoseklus, nes neįmanoma išvengti iracionalizmo, neatsiribojant nuo pačios religijos.
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Zwaan, Barbara. "Als 't danst ..." Handelingen: Tijdschrift voor Praktische Theologie en Religiewetenschap 49, no. 4 (2022): 2–6. http://dx.doi.org/10.54195/h.13348.
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Als ’t danst, wat danst er dan? In welke zin kan, vanuit kernthema’s uit het eigen onderzoek gereflecteerd worden op de dans als metafoor voor lichamelijkheid in religie, of in religies? Schrijven over de dans lijkt een engagement te vragen van de hele mens – lichaam en geest. Dat laat niemand onbewogen.
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Trinkūnas, Jonas. "Religijos specifikos klausimas. (Pastabos apie senovės lietuvių religijos kilmę)." Problemos 12 (September 29, 2014): 25–32. http://dx.doi.org/10.15388/problemos.1973.12.5521.
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Straipsnyje siekiama apibrėžti kriterijus, pagal kuriuos iš senosios pasaulėžiūros išskiriami religijos, mitologijos ir kitų visuomeninės sąmonės formų reiškiniai. Teigiama, kad pirmykštė mitologinė pasaulėžiūra buvo nediferencijuota, sinkretinė, joje dominavo antropomorfinis pažinimo būdas bei vaisingumo idėja. Seniausios vaisingumo idėjos, realizuojamos magiškais veiksmais, nebuvo susijusios su religija. Magija, kaip organiška mitologinės pasaulėžiūros dalis, nelaikytina pirmykštės religijos forma, ji glaudžiai susijusi su pirmykščiu deterministiniu galvojimo būdu. Tris religijos sudėtine dalis – tikėjimą antgamtiškumu, kultą, religinę bendruomenę – galima aptikti tik irstančios pirmykštės bendruomenės ir besiformuojančios klasinės visuomenės stadijoje. Senojoje lietuvių religijoje reikia skirti du sluoksnius: oficialiąją kunigaikščių religiją (žynių veiklos rezultatas) nuo liaudies religijos. Pastarojoje buvo daugiau senosios mitologijos ir pirmykštės pasaulėžiūros liekanų. Palaipsniui stiprėjant krikščionybei, liaudyje įsigalėjo religinis sinkretizmas (krikščionybės ir senųjų tikėjimų samplaika), iš kurio senąją religiją galima atsekti tik pagal tikėjimus.
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Ciancio, Claudio. "Religijos prievarta? Nuo sakralumo prie šventumo." Religija ir kultūra 14, no. 14-15 (2017): 44. http://dx.doi.org/10.15388/relig.2014.14-15.10824.
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Religija visuomet priklauso reiškiniams, labiausiai kaltinamiems socialine ir politine prievarta. Iš tiesų, religija gali reikštis kaip netolerancija ir prievarta, ir tai įvyksta, kai dieviškumas yra suobjektinamas, kitaip tariant, kai jis pasilieka sakralumo formos. Neneigiant simbolinio religijos matmens, būtina išgryninti religiją, kad ji pasiektų dieviškumą šventumo forma, kurioje dieviškumas prieinamas kaip absoliuti transcendencija ir absoliuti imanencija. Ši tezė straipsnyje iliustruojama pasitelkiant religinės šventės interpretaciją ir Antonello da Messinos paveikslo Apreiškimas Švenčiausiajai Mergelei Marijai analizę.
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Černienė, Bronislava. "Apie gnoseologinės religijos ištakas." Problemos 16 (September 29, 2014): 15–20. http://dx.doi.org/10.15388/problemos.1975.16.5588.
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Straipsnyje aptariamos gnoseologinės religijos ištakos bei jų aiškinimo variantai. Du populiariausi iš jų susiję su skirtingai įvardijamomis žmogaus sąmonės savybėmis. Gnoseologines religijos šaknis autorė nagrinėja remdamasi V. Lenino raštais. Pateikiamas aiškinimas, kad jos yra specifiniai žmogiškojo pažinimo, kaip visuomeninio istorinio proceso ypatumai, kurie tam tikromis socialinėmis sąlygomis apsprendė religinės pasaulėjautos formavimąsi. Religija yra pirmykštėje visuomenėje susiformavęs reiškinys, todėl jo šaknų imamasi ieškoti pirmykštės epochos pažinimo proceso dėsningumuose. Pirmykščiai žmonės sukūrė antropomorfinį gamtos vaizdą, taip įvairiems gamtos reiškiniams priskirdami galingumo, priešiškumo atributus, sukurdami ritualų sistemą, kad gamtos jėgos būtų nuteiktos palankiai. Iš gamtos jėgų suasmeninimo kilo pirmieji dievai. Straipsnio pabaigoje aiškinama religijos vieta klasinėje visuomenėje. Ji apibūdinama kaip istoriškai sąlygota pažinimo linijos dalis, įtvirtinta viešpataujančių klasių interesų. Religiją palaiko sudėtingi ekonominiai ir socialiniai veiksniai, ji čia pirmiausia traktuojama kaip socialinė hipotezė.
Dissertations / Theses on the topic "Religies"
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Brasileiro, Marislei de Sousa Espíndula. "ENSINO RELIGIOSO NA ESCOLA: O PAPEL DAS CIÊNCIAS DAS RELIGIÕES." Pontifícia Universidade Católica de Goiás, 2010. http://localhost:8080/tede/handle/tede/753.
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Previous issue date: 2010-05-10<br>This study has been to analyze the religious teaching and defending the role of the
Science of Religions in the process. To this end, we carried out a literature search,
analyzes integrative, systematic and quantitative and qualitative study of scientific
publications produced between 1978 and 2009. The results showed 207 studies
available, most of them on the website of the Permanent National Forum of Religious
Teaching, intensified in the last ten years in the institutions of the Southeast and
Southern Brazil. The analysis of publications identified three groups of studies that
discuss religious education: a minority that disagrees with the religious education at
school, a group that says satisfied with the current situation and a larger group
advocate changes in legislation, training of teachers in curriculum and teaching of
religious education. The study revealed a higher religious and inter-disciplinary,
which is presented as a discipline that collaborates with other sciences, which
justifies the need to understand the religious education through the constructs
theoretical-philosophical/sociological religions. The authors agree that religious
teaching is necessary and should include the differences among religions. Within this
perspective, this study examined the role of the Science of Religions as an
alternative to religious education, taking into account the principles of scientific,
integrality, supraconfessional, interdisciplinary, transdisciplinary, subjectivity,
contextuality, of falsification and flexibility. Faced with the current religious teaching,
the Science of Religions can play a neutral and without comparing religions together.
In conclusion, this study, that the last thirty years much has been published on
religious education, however, there is a need for teacher education to the Brazilian
religious education, taking into account all its complexity by means of Sciences of
Religions.<br>Neste estudo tem-se por objetivos analisar o ensino religioso e defender o papel das
Ciências das Religiões nesse processo. Para tanto, realizou-se uma pesquisa
bibliográfica, com análises integrativa, sistematizada e quanti-qualitativa de
publicações científicas elaboradas entre 1978 e 2009. Os resultados apontaram 207
pesquisas disponibilizadas, em sua maioria, no sítio do Fórum Nacional Permanente
de Ensino Religioso, intensificadas nos últimos dez anos em instituições das regiões
Sudeste e Sul do Brasil. A análise das publicações permitiu identificar três grupos
de estudos que discutem o ensino religioso: uma minoria que discorda do ensino
religioso na escola; um grupo que se diz satisfeito com a situação atual e um grupo
maior defensor de mudanças na legislação, na formação dos professores, no
currículo e na didática do ensino religioso. O estudo revelou um ensino religioso
interdisciplinar e transdisciplinar, que se apresenta como uma disciplina que
colabora com outras ciências, o que justifica a necessidade de compreender o
ensino religioso por meio dos constructos teórico-filosóficos/sociológicos das
religiões. Os autores concordam que o ensino religioso é necessário e que se deve
incluir as diferenças entre as religiões. Dentro dessa perspectiva, o presente estudo
analisou o papel das Ciências das Religiões como uma alternativa para o ensino
religioso, levando-se em consideração os princípios da cientificidade, da
integralidade, da supraconfessionalidade, da interdisciplinaridade, da
transdisciplinaridade, da subjetividade, da contextualidade, da refutabilidade e da
flexibilidade. Ante o ensino religioso atual, as Ciências das Religiões podem
contribuir de forma neutra e sem comparar as religiões entre si. Conclui-se, com este
estudo, que nos últimos trinta anos muito se publicou sobre ensino religioso, no
entanto, existe a necessidade de uma formação docente voltada para o ensino
religioso brasileiro, levando em consideração toda a sua complexidade por meio das
Ciências das Religiões.
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Lain, Vanderlei Albino. ""Encontros para a nova consciência" uma experiência religiosa da cultura pós-moderna?" Universidade Católica de Pernambuco, 2007. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=151.
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O Encontro para a Nova Consciência ocorre em Campina Grande (Paraíba Nordeste do Brasil), desde 1992, durante o período de carnaval, tornando-se palco de um atrativo e intrigante acontecimento, não tão facilmente visto em outras partes do mundo, atualmente. Ao observarmos as particularidades marcantes desta experiência religiosa, em tamanha diversidade, somos capazes de caracterizá-lo como sendo um fenômeno religioso pós-moderno. Estudando os elementos relevantes que se observam neste Movimento, a partir das contribuições de teóricos contemporâneos que refletem sobre o fenômeno religioso, buscaremos apresentar esta experiência como um espaço significativo da vivência religiosa dentro da cultura pós-moderna. Se a secularização e pluralismo religioso conferem indicações sobre o comportamento religioso na Modernidade, as características do Encontro para a Nova Consciência, marcados pela subjetividade que confere identidades flutuantes, permitem-nos apreciar indícios de uma religiosidade que se configura na Pós-modernidade<br>The Convention for New Conscience occurs, during carnival period, in Campina Grande City (Paraíba - Brazil Northeast), since 1992, having become an attractive and intriguing event field, event that cannot be, currently, seen, found, easely, anywhere in the world. As we can observe this religious experience remarkable particularities, in such a great diversity, we are, therefore, enable to characterize it i.e. the abovementioned event as a kind, a sort of postmodern religious phenomenon. Studying the outstanding elements that are observed in this Movement, departing from the contemporaneous theorical contributions that reflect on the religious phenomenon, we will seek to present this experience as a religious liveliness meaningful space, within postmodern culture. If secularization and religious pluralism bestow some indications upon religious comportment in Modernity, the Convention for New Conscience characteristics, marked by the subjectivity that brings forth floating identities, they the event characteristics allow us evaluating a certain religiosity signs that take a plain shape in Post-modernity
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Araújo, Filho Joselito Freire Moreira. "Acolhimento e escuta no diálogo inter-religioso." Universidade Católica de Pernambuco, 2017. http://tede2.unicap.br:8080/handle/tede/968.
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Previous issue date: 2017-11-03<br>This Masters dissertation aims to address the dynamism of human reception and the listening to one another as necessary conditions for the existence of interreligious dialogue, presenting its relationships, concepts, developments and limitations. It analyzes the understanding of interreligious dialogue, recognizing and respecting the diversity of cultures and religious traditions, valuing the right to difference that provides friendly coexistence of people of different creeds and customs. This dialogue can be seen as a challenge which depends on real disposition of openness, supported in respect and attention to all creeds, breaking down barriers of intolerance. To do so, it demonstrates the need to understand the other's being as a place of freedom and expression.<br>Esta dissertação de mestrado tem como objetivo abordar o dinamismo do acolhimento
humano e da escuta do outro como pressupostos necessários para a existência do diálogo
inter-religioso, apresentando suas relações, conceitos, desdobramentos e limitações. Analisa a
compreensão do diálogo inter-religioso, reconhecendo e respeitando a diversidade de culturas
e tradições religiosas, valorizando o direito a diferença que proporciona a coexistência
amigável de pessoas de diferentes credos e costumes. Esse diálogo pode ser visto como um
desafio por depender de uma disposição real de abertura, apoiado no respeito e na atenção a
todos os credos, rompendo barreiras de intolerâncias. Para tanto, demonstra a necessidade da
compreensão do ser do outro, como lugar de liberdade e expressão.
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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.<br>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.
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Silva, Alda Fernanda Sodré Bayma. "LIBERDADE RELIGIOSA ENQUANTO INSTRUMENTO DE LUTA NO CONTEXTO DE GARANTIA DAS LIBERDADES: uma análise histórica do desafio da guarda de um dia de descanso religioso e sua guarida à luz do Direito Internacional e Nacional." Universidade Federal do Maranhão, 2015. http://tedebc.ufma.br:8080/jspui/handle/tede/665.
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Previous issue date: 2015-09-04<br>The protection of religious freedom under the Brazilian legal system now requires a new look meet the demands arising in the exercise of faith and their acts of worship, namely, rest days, ornaments, places of worship etc. Taking as its starting point the historical construction of the right to religious freedom as guarantees of legitimizing instrument in the midst of a pluralistic and democratic society, raises the prospect of religious rest day protection as bias to be safeguarded as a means of demonstration respect for diversity and the exercise of religious tolerance. While the Legislature is omitted on the scope and protection of religious rest day, the Judiciary Power come constantly creating and abridging rights making up clearly see through the case study of this work, which courts have diametrically opposed decisions, which sometimes they relate to the literalness of the law disregarding the fact that a fair decision must be based on arguments of principle that will make the decisions seek equality and justice. The example of the United States and European Union reinforce the discussion, since there are accommodation mechanisms that comply well with the role of mediators in the search for safeguarding the full exercise of religious freedom in those countries. It is not a perspective that goes against the pillars of formation of the secular State. Before, it is on a quest to give effect to the right of a minority that is still little heard.<br>A proteção da liberdade religiosa no âmbito do ordenamento jurídico brasileiro passa a requerer um novo olhar frente às demandas que surgem em virtude do exercício da fé e dos seus atos de culto, quais sejam, dias de descanso, adornos, locais de culto etc. Tendo como ponto de partida a construção histórica do direito à liberdade religiosa enquanto instrumento de legitimação de garantias no bojo de uma sociedade pluralista e democrática, levanta-se a perspectiva da proteção do dia de descanso religioso como viés a ser resguardado como forma de demonstração de respeito às diversidades e exercício da tolerância religiosa. Enquanto o Poder Legislativo se omite quanto à abrangência e tutela do dia de descanso religioso, o Poder Judiciário vêm, constantemente, criando e cerceando direitos fazendo-se perceber claramente, através do estudo de caso do presente trabalho, que Tribunais possuem decisões diametralmente opostas, as quais, por vezes, prendem-se à literalidade da lei não atentando para o fato de que uma decisão justa deve pautar-se em argumentos de princípios que irão fazer com que as decisões busquem igualdade e justiça. O exemplo dos Estados Unidos e União Europeia reforçam a discussão, posto que, existem mecanismos de acomodação que cumprem bem com o papel de mediadores na busca por resguardar o pleno exercício da liberdade religiosa nesses países. Não se trata de uma perspectiva que vai contra os pilares de formação do Estado Laico. Antes, constitui-se em uma busca em dar efetividade ao direito de uma minoria que ainda pouco é ouvida.
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Lopes, Évely Adriana de Lima. "História das religiões: uma alternativa curricular para o ensino religioso em Goiás." Universidade Federal de Goiás, 2015. http://repositorio.bc.ufg.br/tede/handle/tede/5540.
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Previous issue date: 2015-10-23<br>This work is a reflection on the religious education in public schools in Goiás. We looked in on the concept of secularism as a fundamental principle of democratic governments and Re-publicans on the relationship of this principle within the Brazilian public school and all de-rived implications there.
Religion is an integral element in building the identity of a people and understood as a sym-bolic system practices and beliefs relating to the invisible world of supernatural beings. Therefore, the History of Religions is also the result of social, political and economic estab-lished in a society. Faced with a series of thematic alternative, we made the deliberate choice to meet more fully the guiding material for religious education classes in public schools: the curriculum. Also examine the set of pageants, cultural, social and policies that guided the presence of religious education in public schools in Brazil. Understand the religious culture of a people is key to understanding its history. We seek to investigate the school's relationship with their social environment and social contradictions that manifest themselves in the strug-gle for a democratic school for all. The initial conflict presented in the subject of questioning part of a hypothetical-deductive reasoning.
With its commitment to work is to help the Religious Education teachers from public schools in the state of Goiás can expand their benchmarks for the recognition of cultural diversity, ethnic-racial and religious that compose the Brazilian society through the curriculum. The suggested educational product is a proposed curriculum for religious education in high school under a new nomenclature: History of Religions, with input from other areas of knowledge such as history, sociology, philosophy, art, geography and language.<br>O presente trabalho faz uma reflexão sobre o Ensino Religioso nas escolas públicas estaduais em Goiás. Debruçamo-nos sobre o conceito de laicidade como um princípio fundamental de governos democráticos e republicanos, sobre a relação desse princípio dentro da escola públi-ca brasileira e todas as implicações derivadas daí. A religião é um elemento integrante na construção da identidade de um povo e compreendido como um sistema de práticas simbólicas e de crenças relativas ao mundo invisível dos seres sobrenaturais. Assim sendo, a História das Religiões é também o resultado das relações soci-ais, políticas e econômicas estabelecidas numa sociedade. Diante de uma série de alternativas temáticas, fizemos a opção intencional em conhecer mais a fundo o material norteador para as aulas de Ensino Religioso na rede pública: o currículo. Analisar também o conjunto das repre-sentações históricas, culturais, sociais e políticas que orientaram a presença do Ensino Religi-oso na escola pública no Brasil. Compreender a cultura religiosa de um povo é fundamental para compreender a sua história. Buscamos investigar as relações da escola com o seu entorno social e as contradições sociais que se manifestam na luta por uma escola democrática para todos. O conflito inicial apresentado na problematização do tema parte de um raciocínio hipo-tético-dedutivo.
O empenho deste trabalho é colaborar para que os professores de Ensino Religioso da rede pública estadual do Estado de Goiás possam ampliar seus padrões de referência pelo reconhe-cimento da diversidade cultural, étnico-racial e religiosa que compõe a sociedade brasileira por meio do currículo. O produto educacional sugerido é uma proposta curricular para o Ensi-no Religioso no Ensino Médio sob uma nova nomenclatura: História das Religiões, com apor-te de outras áreas do conhecimento como História, Sociologia, Filosofia, Arte, Geografia e Linguagem.
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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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Silva, Paula Maria Fernandes da. "Jogando flores no mar: as religiões afrobrasileiras na percepção dos estudantes do ensino fundamental em João Pessoa/PB." Universidade Federal da Paraíba, 2011. http://tede.biblioteca.ufpb.br:8080/handle/tede/4198.
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Previous issue date: 2011-08-25<br>Coordenação de Aperfeiçoamento de Pessoal de Nível Superior - CAPES<br>A presente dissertação tem como objetivo analisar a percepção dos estudantes do ensino religioso sobre as manifestações religiosas afrobrasileiras procurando identificar se está vem sendo trabalhada conforme propõe a atual Lei de Diretrizes de Base LDB, os Parâmetros Curriculares Nacionais PCN s e a Lei 10.639/03. Para tanto traçamos um histórico das religiões de matrizes africanas, uma vez que as histórias dessas religiões no Brasil estão entrelaçadas com a história do país e da luta das/ dos negras/negros escravizados (as) e afrodescendentes. As religiões afrobrasileiras têm seus primeiros registros no século XVI, com os Calundus, que posteriormente dá base para estruturação do Candomblé, que tem os primeiros terreiros fundados na Bahia. Na Paraíba as religiões afrobrasileiras de maior visibilidade são os Candomblés, a Umbanda e a Jurema. Discorremos também acerca da intolerância religiosa, uma vez que na atualidade verificamos que as práticas de cultos de matrizes africanas são perseguidos, principalmente pelos neopentecostais. Todavia, apesar da resistência o Candomblé, assim como outros cultos da cultura afrobrasileira até as primeiras décadas do século XX não eram aceitos pela sociedade como parte da nossa identidade. Embora hoje haja amparo legal com leis que assegurem a liberdade religiosa são verificadas discriminações contra os praticantes das religiões afrobrasileiras. Para compreender melhor esses cultos no contexto do Ensino religioso acerca da institucionalização desse componente curricular, onde conceituamos religião, compreendemos a educação como algo presente em nossa sociedade agindo pelos processos de ensinar e aprender discutimos o Ensino Religioso, enquanto componente curricular; discutimos a Lei de Diretrizes e Base da Educação Nacional LDB de 1996, sua nova redação dada ao seu artigo 33 e os Parâmetros Curriculares Nacionais do Ensino Religioso PCNER; e a aplicabilidade desses na Paraíba. Depois de toda essa contextualização trazemos as religiões afrobrasileiras na percepção dos estudantes do Ensino Fundamental em João Pessoa/PB. Assim podemos verificar como é difícil a aceitação e reconhecimento dessas manifestações religiosas pela sociedade e por extensão no universo escolar, que mesmo essas religiões fazendo parte da construção de nossa identidade cultural elas vêm ao longo de nossa história ficando à margem da sociedade.
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Cândido, Viviane Cristina. "Epistemologia da controvérsia para o ensino religioso: aprendendo e ensinando na diferença, fundamentados no pensamento de Franz Rosenzweig." Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/2092.
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Previous issue date: 2008-12-01<br>Conselho Nacional de Desenvolvimento Científico e Tecnológico<br>Objective: To propose an epistemology which establishes this subject, entailed to Religion Sciences, as an outside area, capable to offer theorical indication to the educational practice, considering the common object of study religion.
Justification: Religious Teaching is an integrant part of the curriculum of basic education schools. Established as a knowledgement area, its pedagogical practice is a bearing of indefiniteness and ambiguousness related to its nature and purpose, as a result of the lack of specific theorical indications of the religious study field.
Hypothesis: Religious Teaching finality is to enable to scholars an enlargement of their world view trough a biggest comprehension of religious issues, from a religion study which contributes to the comprehension and experience of the authentically human; the tension among both religious institution and experience as a methodology to religion study; an epistemology of the controversy based on the philosophy of the religion, in the ambit of Religion Sciences.
Theoretical-methodological aspects and obtained result: This research let evident the ambient of controversies in which is insert Religious Teaching and its concepts related in the field of Sciences and postulated the epistemology of the controversy, based on Franz Rosenzweig thought, as a referential to the pedagogical practice of Religious Teaching. It also displayed that, once what is intended is the dialog among reason and religious reason inside school space/time, in the ambit of Religion Sciences, is the area which supports this epistemology. Using the own Rosenzweig method assigned the tension among both religious institution and experience as the methodology to the religion study in the Religious Teaching classes<br>Objetivo: Propor uma epistemologia que fundamente essa disciplina, vinculada às Ciências da Religião, como uma área externa, capaz de oferecer referenciais teóricos para a prática educacional, considerando o objeto de estudo comum a religião.
Justificativa: O ER - Ensino Religioso é parte integrante do currículo das escolas de educação básica. Estabelecido como área de conhecimento, sua prática pedagógica é portadora de indefinições e ambigüidades relativas à sua natureza e finalidade, resultado da falta de referenciais teóricos específicos do campo de estudo da religião.
Hipóteses: A finalidade do ER é possibilitar aos educandos uma ampliação de sua visão de mundo pela maior compreensão das questões religiosas, a partir de um estudo da religião que colabore para a compreensão e vivência do autenticamente humano; a tensão entre instituição e experiência religiosas como metodologia para o estudo da religião; uma epistemologia da controvérsia alicerçada na Filosofia da Religião, no âmbito das Ciências da Religião.
Aspectos teórico-metodológicos e resultado obtido: Esta pesquisa evidenciou o ambiente de controvérsias em que está inserido o ER e seus conceitos relacionados no campo das Ciências e postulou a epistemologia da controvérsia, fundamentada no pensamento de Franz Rosenzweig, como referencial para a prática pedagógica do ER. Demonstrou ainda que, uma vez que o que se pretende é o diálogo entre a razão e a razão religiosa no espaço/tempo da escola, a Filosofia da Religião, no âmbito das Ciências da Religião, é a área que sustenta essa epistemologia. Utilizando o próprio método Rosenzweig apontou a tensão entre instituição e experiência religiosas como metodologia para o estudo da religião nas aulas de Ensino Religioso
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Petrognani, Claude. "Futebol e religião no Brasil : um estudo antropológico do "fechamento"." reponame:Biblioteca Digital de Teses e Dissertações da UFRGS, 2016. http://hdl.handle.net/10183/156406.
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Questa tesi tratta, a partire da una prospettiva antropologica, delle relazioni tra calcio e religione in Brasile. In particolare, si propone come obiettivo quello di comprendere una pratica dei calciatori brasiliani chiamata “fechamento”. Questo termine indica l’insieme di espressioni, corporali e verbali che i calciatori mettono in atto sistematicamente prima delle competizioni, e che si distingue da pratiche simili per la recitazione collettiva della preghiera del Padre Nostro. Da un punto di vista simbolico, l’ermeneutica del “fechamento” ci permette di raggiungere una comprensione che trascende l’oggetto in sé, rivelando una particolare visione del mondo (Geertz, 1989). A partire da una etnografia realizzata con i giocatori del settore giovanile dello Sport Club Internacional de Porto Alegre (RS, Brasile), integrata con il vissuto del ricercatore durante la sua lunga permanenza in Brasile, la tesi cerca di rivelare il significato profondo di questa pratica polimorfica che, per le sue caratteristiche intrinseche, si configura come un “bricolage religioso”, costituita da “pezzi” di vari elementi di credenze differenti, formando un mosaico (Bastide,1953-1970) di cui la matrice cattolico-cristiana costituisce il piano di fondo A partire da questa prospettiva, è possibile relativizzare l’impatto del neopentecostalismo nel calcio brasiliano (Rial, 2012; 2013), tenendo in considerazione la sua caratteristica “religiofaga” (Oro, 2015) o “antropofaga” (Almeida, 2003), ossia la propensione ad appropriarsi, risignificare e risimbolizzare elementi di credenze prese da altre religioni. Il caso del “fechamento”, tra i calciatori brasiliani, sembra essere emblematico di questo processo che, invece di rivelare la sua “faccia” neopentecostale, rafforza ancor di più il suo già alto grado di “bricolage religioso”. Dunque il “fechamento” come prodotto “sincretico” non sarebbe al servizio di una religione (neopentecostalismo) ma di tutte. Questo spiegherebbe il suo successo indipendentemente dalle appartenenze religiose dei giocatori.<br>Cette thèse traite, à partir d’une perspective anthropologique, des relations entre le football et la religion au Brésil. Plus précisément, celle-ci a pour objectif de comprendre une pratique des footballeurs brésiliens appelée “fechamento”. Ce terme désigne l’ensemble des expressions, corporelles et verbales, que les joueurs actionnent systématiquement avant les compétitions, et qui se distingue d’autres pratiques semblables par la récitation collective de la prière du Notre Père. D’un point de vue symbolique, l’herméneutique du « fechamento » permet d’atteindre une compréhension qui transcende l’objet en soi, révélant une particulière vision du monde (Geertz, 1989). A partir d’une ethnographie réalisée auprès des jeunes footballeurs du Sport Club Internacional de Porto Alegre (RS, Brésil) et complétée par le vécu de l’enquêteur pendant son long séjour au Brésil, la thèse essaie de comprendre le sens profond de cette pratique polymorphe, laquelle, par ses caractéristiques intrinsèques , se configure come un « bricolage religieux » , composé de morceaux de éléments variés provenant de croyances différentes, formant une mosaïque (Bastide, 1953-1970) dont la matrice catholico - chrétienne est la toile de fond A partir de cette perspective, nous pouvons relativiser l’impact du néopentecôtisme dans le football brésilien (Rial, 2012 ; 2013), tenant compte de sa caractéristique « religiophagique » (Oro, 2015) ou « anthropophagique » (Almeida, 2003), c’est-à-dire de sa propension à s’approprier, re-signifier et re-symboliser des éléments d’autres religions. Le cas du « fechamento », chez les footballeurs brésiliens, semble être emblématique de ce procès qui, au lieu de révéler sa « face » néopentecôtiste, renforce encore plus son degré déjà élevé de bricolage religieux. Donc le « fechamento » en tant que produit « syncrétique » ne serait au service d’une religion (néopentecôtisme) mais de toutes. Ceci expliquerait son succès indépendamment des appartenances religieuses des footballeurs.<br>Esta tese trata, a partir de uma perspectiva antropológica, das relações entre futebol e religião no Brasil. Mais especificamente, tem como objetivo compreender uma prática dos futebolistas brasileiros chamada “fechamento”. Este termo refere-se a um conjunto de expressões, corporais e verbais, que os futebolistas acionam sistematicamente antes as competições e que se distingue de práticas semelhantes pela recitação coletiva da reza do Pai Nosso. De um ponto de vista simbólico, a hermenêutica do “fechamento” permite alcançar uma compreensão que transcende o objeto em si, sendo reveladora de uma determinada visão de mundo (Geertz, 1989). A partir de uma etnografia realizada com os jogadores das categorias de base do Sport Club Internacional de Porto Alegre (RS, Brasil), complementada com o retrospecto do pesquisador durante a sua longa estada no Brasil, a tese procura revelar o significado profundo desta prática polimórfica que, pelas suas características intrínsecas, se configura como uma “bricolagem religiosa”, sendo constituída por pedaços de vários elementos de crenças diferentes, formando um mosaico (Bastide, 1953-70) onde a matriz católica-cristã constitui o pano de fundo A partir desta perspectiva é possível relativizar o impacto do neopentecostalismo no futebol brasileiro (Rial, 2012; 2013), tendo em consideração a sua característica “religiofágica” (Oro, 2015) ou “antropofágica” (Almeida, 2003), isto é, a propensão de se apropriar, ressignificar e ressimbolizar elementos de crenças tomadas de outras religiões. O caso do “fechamento”, entre os futebolistas brasileiros, parece ser emblemático deste processo que, em vez de revelar a sua “face” neopentecostal, reforça ainda mais o seu já alto grau de “bricolagem religiosa”. Portanto o “fechamento”, enquanto produto “sincrético”, não estaria ao serviço de apenas uma religião (neopentecostalismo), mas de todas. Isto explicaria o seu sucesso independentemente dos pertencimentos religiosos dos futebolistas<br>Starting from an anthropological perspective, this thesis deals with the relationship between football and religion in Brazil. In particular, it aims to understand a practice adopted by Brazilian footballers, which is called ‘fechamento’. This term refers to the set of verbal and bodily expressions that footballers systematically display before competitions, which differs from similar practices used for the collective recitation of the Lord’s Prayer. From a symbolic point of view, hermeneutics of ‘fechamento’ allows us to acquire an understanding that transcends the object per se, thus revealing a particular world view (Geertz, 1989). Starting from an ethnography carried out with the players of the youth team of Sport Club Internacional de Porto Alegre, Brazil and integrated with the experience gained by the researcher during his long stay in Brazil, this thesis aims to reveal the deep meaning of this polymorphic practice which, because of its intrinsic features, appears to be a ‘religious bricolage’, made up of ‘pieces’ of various elements of different beliefs, thus forming a ‘mosaic’ (Bastide, 1953-1970), for which the Catholic-Christian root represents the backdrop Starting from this perspective, it becomes possible to relativise the impact of Neo- Pentecostalism on Brazilian football (Rial, 2012; 2013), by taking into consideration its “religiophagous” (Oro, 2015) or “anthropophagous” (Almeida, 2003) feature, i.e. the tendency to incorporate, redefine and re-symbolise elements of beliefs taken from other religions. The case of ‘fechamento’, among Brazilian footballers, seems to be emblematic of this process which, instead of revealing its Neo-Pentecostal ‘face’, strengthens even more the already high degree of ‘religious bricolage’. Therefore ‘fechamento’ as a ‘syncretic’ product would no longer be based on one religion (Neo-Pentecostalism) but on all. This would explain its success regardless of the religious orientation of players.
Books on the topic "Religies"
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1945-, Vroom H. M., and Woldring H. E. S, eds. Religies in het publieke domein. Meinema, 2002.
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Patrick, De Pooter, and Christians Louis-Léon, eds. Belgische codex recht en religies. Bruylant, 2005.
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Hoekstra, E. G. Wegwijs in religieus en levensbeschouwelijk Nederland: Handboek religies, kerken, stromingen en organisaties. 3rd ed. Kok, 2000.
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Frijlink, Herman. Één God, drie religies: Een vergelijkend woordenboek. Pelckman, 2008.
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C. J. G. van den Burg. Surinaamse religies in Nederland: Hindoeïsme, Winti, Hindostaanse Islam. VU Uitgeverij, 1986.
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R, Kranenborg, and Stoker W, eds. Religies en (on)gelijkheid in een plurale samenleving. Garant, 1995.
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Bob, Becking, and Rouwhorst Gerard, eds. Religies in interactie: Jodendom en christendom in de oudheid. Meinema, 2006.
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Bob, Becking, and Rouwhorst Gerard, eds. Religies in interactie: Jodendom en christendom in de oudheid. Meinema, 2006.
Find full textBook chapters on the topic "Religies"
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Rule, Paul. "Religion and Religions." In Considering Religions, Rights and Bioethics: For Max Charlesworth. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-18148-2_16.
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O’Grady, Kevin. "Religion and Religions." In Conceptualising Religion and Worldviews for the School. Routledge, 2022. http://dx.doi.org/10.4324/9781003193944-4.
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McLoughlin, Seán. "Religion, Religions, and Diaspora." In A Companion to Diaspora and Transnationalism. 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. 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. Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1057/9780333977804_6.
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Falola, Toyin. "Religions and Religious Changes." In A History of West Africa. Routledge, 2023. http://dx.doi.org/10.4324/9781003198260-29.
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Davies, Douglas J. "Religion and religious studies." In Worldview Religious Studies. Routledge, 2022. http://dx.doi.org/10.4324/9781003242437-4.
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Ludovic, S. J., Lado Tonlieu. "Religion and Peacebuilding in Sub-Saharan Africa." In The State of Peacebuilding in Africa. Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-46636-7_4.
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Abstract This chapter critically examines the contribution of religion to peacebuilding in Sub-Saharan Africa. An overview of the complex and evolving religious landscape of Africa today, where Christianity and Islam coexist alongside African traditional religions, is followed by an exploration of the intersection of secular and faith-based processes of peacebuilding in what remains a profoundly religious continent. Thirdly, this chapter probes the different ways religion has been appropriated or justified in the service of terror, notably in the case of the Central African Republic. Lastly, the chapter considers how religion-based efforts to mitigate conflict in Africa can be made more effective, especially Muslim-based initiatives, given the disproportionate impact on Africa’s Muslims.
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Berkers, Frans. "Zingeving." In CMV in veelvoud: Trendstudies bij Alert en Ondernemend 2.0, 2nd ed. Uitgeverij SWP, 2010. http://dx.doi.org/10.36254/978-90-8850-044-2.11.
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In het publieke debat is weer volop aandacht voor waarden en normen en daarmee voor moraal of moraliteit. Dagelijks zien we in kranten, tijdschriften en boeken de- batten over de rol van religies in moderne samenlevingen en de betekenissen van religieuze organisaties voor het samenleven in een democratische rechtsstaat. Er is een groeiende behoefte aan oriëntatiekaders voor moraliteit, levensbeschouwing en inspiratie, ook wel spiritualiteit te noemen. Wat voor gevolgen heeft dat voor sociale samenhang en de rol van CMV’ers?
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"IntroductionNon-religion, non-religions, non-religious." In The Critical Study of Non-Religion. Bloomsbury Academic, 2020. http://dx.doi.org/10.5040/9781350095274.ch-00i.
Full textConference papers on the topic "Religies"
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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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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, and 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.
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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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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Cvitković, Ivan. "ZAŠTO JE DOŠLO DO PROMJENE POLITIKE ODNOSA PREMA RELIGIJI I CRKVI NEPOSREDNO NAKON DRUGOG SVJETSKOG RATA." In 75. godišnjica Trećeg zasjedanja ZAVNOBiH-a: uloga Trećeg zasjedanja ZAVNOBiH-a u društvenom i političkom razvoju Bosne i Hercegovine. Akademija nauka i umjetnosti Bosne i Hercegovine, 2020. http://dx.doi.org/10.5644/pi2020.193.11.
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Ponešto o odnosu narodnooslobodilačkog pokreta prema religiji i religijskim zajednicama: većina pripadnika pokreta nisu bili komunisti; komunisti su bili organizatori antifašističke borbe; za što se borio NOP; politika NOF-e; uvođenje zvanja vjerskog referenta među borcima; primjeri odnosa narodnooslobodilačkog pokreta prema slobodi religije; sloboda vjeronauke; osnivanje „Vjerske komisije“… O religiji i Crkvi na Trećem zasjedanju ZAVNOBiH-a: vjerski službenici na zasjedanju; analiza diskusija u kojima se kritički osvrtalo na religiju i religijske zajednice; biranje svećenika u ZAVNOBiH. Gdje je pošlo ukrivo? Zašto je došlo do promjena odnosa prema religiji i Crkvi? Začeci netrpeljivosti: obostrani postupci (vlasti i religijskih zajednica) koji su vodili zaoštravanju odnosa. Što je smetalo religijskim zajednicama? Što je sve motiviralo vlast za promjenu politike i zaoštravanje odnosa prema religijskim zajednicama?
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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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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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Bence-Kiss, Krisztina, and Orsolya Szigeti. "Exploratory Analysis of the Promotional Activities of Krishna-Conscious Communities in Europe." In 8th International Scientific Conference ERAZ - Knowledge Based Sustainable Development. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2022. http://dx.doi.org/10.31410/eraz.2022.181.
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Marketing religions have been studied frequently in the past decades, however, there are still areas less covered by the literature. Krishna-conscious communities are considered as one of the most successful new religious movements is terms of marketing in the past decades. This research studies the promotion tools applied by the Krishna-conscious communities in Europe with the involvement of seven rural communities in six countries, where quantitative research was carried out to discover the initial means of encountering the religion and the exposure to the different promotion tools applied in the further phases of communication. The research results have shown that traditional tools of promoting Krishna Consciousness still have huge importance when people meet the religion for the first time, but in keeping longer term contact, media may be applied efficiently as well, but there is still space for improvement in the promotion tool portfolio
Reports on the topic "Religies"
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Gruber, Jonathan. Religious Market Structure, Religious Participation, and Outcomes: Is Religion Good for You? National Bureau of Economic Research, 2005. http://dx.doi.org/10.3386/w11377.
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Avis, William. Role of Faith and Belief in Environmental Engagement and Action in MENA Region. Institute of Development Studies (IDS), 2021. http://dx.doi.org/10.19088/k4d.2021.086.
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This helpdesk report provides a critical review of the literature on the role of faith and religious values in environmental engagement and action. Contemporary studies have examined the relationship between religion and climate change including the ongoing “greening” process of religions. The review focuses on the responses of the Islamic faith in the MENA region to climate-related issues. MENA is considered one of the region’s most vulnerable to the impacts of climate change. The rapid review drawing from empirical findings notes that religious organizations have great potential in the protection of the environment. Religious organizations possess resources and infrastructure to positively impact the conversation on climate change. While the review acknowledges the important role that religion plays in environmental engagement, there is still no unified perception of climate change among members of the Islamic faith. There are those who believe that there are other more urgent issues such as radicalism, terrorism, democracy, and human rights. The review notes that the shared challenge of climate change can provide a mechanism to bring together faiths to discuss, share teachings, and agree on common action.
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Schmid, Hansjörg, René Pahud de Mortanges, Andreas Tunger-Zanetti, and Tatiana Roveri. Diversité religieuse, perspectives interreligieuses et enseignement religieux islamique en Suisse. Centre Suisse Islam et Société (CSIS), Fribourg, 2023. http://dx.doi.org/10.51363/unifr.szigs.2023.010f.
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Smith, Chloe, Hasnan Bachtiar, Kainat Shakil, Nicholas Morieson, and 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), 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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Dube, Oeindrila, Joshua Blumenstock, and Michael Callen. Measuring Religion from Behavior: Climate Shocks and Religious Adherence in Afghanistan. National Bureau of Economic Research, 2022. http://dx.doi.org/10.3386/w30694.
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Editors, Intersections. Global Issues in Religion and Diplomacy. Intersections, Social Science Research Council, 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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Gingerich, Tara R., Carleigh Beriont, Robert Brodrick, and Diane L. Moore. Local Humanitarian Leadership and Religious Literacy: Engaging with Religion, Faith, and Faith Actors. Oxfam; Harvard Divinity School, 2017. http://dx.doi.org/10.21201/2017.9422.
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Ochab, Ewelina U. Addressing Religious Inequalities as a Means of Preventing Atrocity Crimes: The Case of the Uyghur Genocide. Institute of Development Studies (IDS), 2021. http://dx.doi.org/10.19088/creid.2021.009.
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There is a big distance between religious inequalities and atrocity crimes. Indeed, religious inequalities do not necessarily lead to atrocity crimes; however, in certain cases they can. Examples of cases that portray this progression are those of Yazidis and Christian minorities in Iraq, and the Rohingya community in Myanmar. In certain situations, analysing religious inequalities can help to identify risk factors of genocidal atrocities, so a question that naturally arises is: can addressing religious inequalities help to mitigate and prevent atrocity crimes based on religion or belief? This paper focuses on the situation of the Uyghur population in China, where they are being persecuted for their religion or belief. It considers the law on freedom of religion or belief and other laws affecting the enjoyment of rights by Uyghurs in China as the foundation of religious inequalities. The paper further considers the deterioration of the Uyghurs’ circumstances by analysing some of the recent reported treatment of them against frameworks relevant to atrocity crimes, namely the UN Framework of Analysis for Atrocity Crimes and the Jacob Blaustein Institute for the Advancement of Human Rights Compilation of Risk Factors and Legal Norms for the Prevention of Genocide.
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Editors, Intersections. Who Speaks for Islam? Intersections, Social Science Research Council, 2024. http://dx.doi.org/10.35650/int.4026.d.2024.
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Ruprah, Inder J., and Camilo Pecha. Religion as an Unemployment Insurance and the Basis of Support for Public Safety Nets: The Case of Latin America and the Caribbean. Inter-American Development Bank, 2015. http://dx.doi.org/10.18235/0011699.
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This paper explores the role of religion in mitigating the degree to whichunemployment reduces subjective well-being and it examines its support of social programs. The paper goes beyond existing literature in three ways: It extends existing literature to Latin America and Caribbean countries; it explicitly includes analysis of two confounders (social capital and personal traits) ignored in existing literature; and it moves beyond correlation by using the propensity score method to tease out a causal relation between religion and well-being. We find that religion acts as a buffer: Unemployed religious people are relatively happier than are nonreligious unemployed people. However, in contrast with the existing literature, we find that religious people are relatively more supportive of public social policy.