Journal articles on the topic 'Religion and personal identity'
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1
Pedersen, Darhl M. "Religion and Self-Identity." Perceptual and Motor Skills 82, no. 3_suppl (June 1996): 1369–70. http://dx.doi.org/10.2466/pms.1996.82.3c.1369.
Abstract:
Comparisons of the centrality of four factors in self-identity (Spiritual, Personal/Social, Family, Identifications) were made for 226 participants according to their religious preference. A repeated-measures analysis of variance showed that religious preference was related to the relative centrality of those factors.
2
Hawley, Michael. "THE PRIVATIZATION OF RELIGION AND PERSONAL IDENTITY." Sikh Formations 11, no. 1-2 (April 30, 2015): 210–22. http://dx.doi.org/10.1080/17448727.2015.1023109.
3
Carvalho, Jean-Paul. "Identity-Based Organizations." American Economic Review 106, no. 5 (May 1, 2016): 410–14. http://dx.doi.org/10.1257/aer.p20161039.
Abstract:
A single club model describes the collective production of both personal and social identity. Personal identity, how one perceives oneself, is formed through a process of cultural transmission. Social identity, how one is perceived by others, takes the form of collective reputation. Our model of identity-based organizations incorporates into the economics of identity insights from the economics of religion and cultural transmission. The identities that develop tend to be oppositional. Organizations devoted to more extreme identities are able to support higher levels of participation and collective action.
4
Mongush, Marina. "Modern Tuvan Identity." Inner Asia 8, no. 2 (2006): 275–96. http://dx.doi.org/10.1163/146481706793646765.
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AbstractAfter the collapse of the USSR, the Tuvans, in common with all the other non- Russian populations of the former Union, went through a period of radical reaction against Soviet norms. Perceiving themselves to be buried beneath the wreckage of Soviet rule, the Tuvans began strenuously to search for values and aspirations which could form a basis for new identities. The vacuum created by the dismantling of Soviet social and cultural systems began slowly to be filled with new possibilities for identity formation – connected to language, clan, family, ethnicity, religion, nationality, gender and so on. Each of these social realms has its own meaning, and its own stimuli. This article discusses recent developments in contemporary Tuvan culture, under four interconnected headings: clan, family, ethnicity and religion. As will be seen, these in Tuva are the areas where values and cultural understandings intersect with political and economic constraints – and therefore where the conceptual and emotional attachments necessary to personal identification are formed.
5
Wuthnow, Robert, Martin E. Marty, Philip Gleason, and Deborah Dash Moore. "Forum: Sources of Personal Identity: Religion, Ethnicity, and the American Cultural Situation." Religion and American Culture: A Journal of Interpretation 2, no. 1 (1992): 1–22. http://dx.doi.org/10.1525/rac.1992.2.1.03a00010.
6
Wuthnow, Robert, Martin E. Marty, Philip Gleason, and Deborah Dash Moore. "Forum: Sources of Personal Identity: Religion, Ethnicity, and the American Cultural Situation." Religion and American Culture: A Journal of Interpretation 2, no. 1 (January 1992): 1–22. http://dx.doi.org/10.2307/1124012.
7
HERSHENOV, DAVID B., and ROSE KOCH-HERSHENOV. "Personal identity and Purgatory." Religious Studies 42, no. 4 (October 18, 2006): 439–51. http://dx.doi.org/10.1017/s003441250600847x.
Abstract:
If Purgatory involves just an immaterial soul undergoing a transformation between our death and resurrection, then, as Aquinas recognized, it won't be us in Purgatory. Drawing upon Parfit's ideas about identity not being what matters to us, we explore whether the soul's experience of Purgatory could still be beneficial to it as well as the deceased human who didn't experience the purging yet would possess the purged soul upon resurrection. We also investigate an alternative non-Thomistic hylomorphic account of Purgatory in which humans would survive during the period between death and resurrection in a bodiless form with a soul as their only proper part.
8
Stoeber, Michael. "Personal Identity and Rebirth." Religious Studies 26, no. 4 (December 1990): 493–500. http://dx.doi.org/10.1017/s0034412500020692.
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Western philosophers are generally very unsympathetic to the notion of reincarnation, especially the idea of rebirth in another body in this world. This paper will argue that retributive rebirth as it is traditionally understood in Hindu thought involves serious problems given the ambiguousness of personal identity in the conception, difficulties which are born out in a moral tenuousness and which bring the reasonableness of the belief into question. However, though this conception of rebirth is the culturally and historically dominant version in Indian thought, it is not the sole conception. The ‘soul-making’ version I will develop and defend in this paper does not overcome the ambiguity associated with personal identity in the retributive version, but it nevertheless reasonably overrides the problems retributive rebirth encounters in such an association. And though soul-making rebirth is quite different in tone and in emphasis from the traditionally dominant retributive version, it can be found in varying degrees in certain Hindu philosophies, most vividly perhaps in Aurobindo Ghose. Moreover, this conception is not exclusive to Hinduism and is compatible even with some Christian theologies.
9
Glorney, Emily, Sophie Raymont, Amy Lawson, and Jessica Allen. "Religion, spirituality and personal recovery among forensic patients." Journal of Forensic Practice 21, no. 3 (August 12, 2019): 190–200. http://dx.doi.org/10.1108/jfp-05-2019-0021.
Abstract:
Purpose Religion and spirituality are well-researched concepts within the field of psychology and mental health yet they have rarely been researched in high-secure services within the UK. Research in mental health and prison contexts suggests benefits of religion/spirituality to coping, social support, self-worth, symptoms of depression and anxiety and behavioural infractions. The purpose of this paper is to investigate the role of religion/spirituality in high-secure service users’ personal recovery. Design/methodology/approach Semi-structured interviews were carried out with 13 male patients in a high-secure hospital, with primary diagnoses of mental illness (n=11) or personality disorder (n=2). Participants were from a range of religious/spiritual backgrounds and were asked about how their beliefs impact their recovery and care pathways within the hospital. Data were analysed using interpretative phenomenological analysis. Findings Three superordinate themes were identified: “religion and spirituality as providing a framework for recovery”; “religion and spirituality as offering key ingredients in the recovery process”; and “barriers to recovery through religion/spirituality”. The first two themes highlight some of the positive aspects that aid participants’ recovery. The third theme reported hindrances in participants’ religious/spiritual practices and beliefs. Each theme is discussed with reference to sub-themes and illustrative excerpts. Practical implications Religion/spirituality might support therapeutic engagement for some service users and staff could be more active in their enquiry of the value that patients place on the personal meaning of this for their life. Originality/value For the participants in this study, religion/spirituality supported the principles of recovery, in having an identity separate from illness or offender, promoting hope, agency and personal meaning.
10
Griffioen, Dirk. "The Relevance of God's Covenant for a Reformed Theology of Religion." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 183. http://dx.doi.org/10.33550/sd.v3i2.35.
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ABSTRACT: In God's Revelation, the structure of the covenant consists of God's promises and Israels answer to them. In the covenant God has revealed Himself personally to both individuals and his chosen people. In the theology of religion developed by Hendrik Kraemer, there are two types of religion: The (prophetic) religion based on Gods revelation and the other (naturalist) religions are based on efforts to grasp the identity of his real self with divine reality, this is called as trans-empirical self realization. What is the essence of religion based on God's self revelation? God's revelation is the only source of all knowledge about true spirituality and the salvation in Christ. The Bible as the witness of God's revelation to prophets and apostles is the criterion of all religious truth. The Bible relates the history of redemption, gives a foundation to personal faith, and is the only guidebook to the life and work of the Christian community. From this starting point I try to analyze the Biblical concept of religious truth as the standard for determining religions, and to give a real answer to Gods self revelation. KEYWORDS: covenant, revelation, faith, religion.
11
Mariotti, Claudia, and Alberto Marradi. "Identity and politics in Italy and Argentina." Cambio. Rivista sulle Trasformazioni Sociali 11, no. 21 (November 30, 2021): 107–20. http://dx.doi.org/10.36253/cambio-11242.
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Politics in many Western democracies have become increasingly personalized; as a consequence, the individual personalities of voters and their social identity are now essential in order to understand political choices. This essay explores the role of social and personal identity, by relating such factors as one’s family, occupation, class consciousness, religion, and personality in general to political choices in order to understand the recent cultural changes in the political scenarios in Italy and Argentina. This research is based on almost 7,000 face-to-face interviews collected between Italy and Argentina from 2014 to 2020.
12
K.T. Yip, Andrew. "Religion and the Politics of Spirituality/Sexuality." Fieldwork in Religion 1, no. 3 (December 1, 2005): 271–89. http://dx.doi.org/10.1558/firn.v1i3.271.
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Drawing upon my research on British LGB Christians and Muslims, and theoretical literature on ?identity?, ?identity politics?, and ?sexual citizenship?, I begin by discussing some advantages and disadvantages of merging the personal and the professional in research. I then argue that in order to understand why some LGB people stay in seemingly homophobic institutional religion, we need to understand the connection between spirituality and sexuality that not only offers ontological security, but also underpins the politics of spirituality/sexuality. This politics is personally and socially transformative. The merger of the counter religious discourse, that this politics underpins, with the secular discourse of human rights and sexual citizenship offers LGB believers cause for optimism. Nonetheless, I also contest the ideological and cultural specificity of contemporary religious and secular LGB identity politics. Highlighting the political, religious, social-cultural, and ethnic issues with which LGB Muslims need to engage, I argue for the broadening of current discourse of identity in general, and LGB identity in particular.
13
Cvitković, Ivan. "RELIGION IN DEBATES ABOUT THE EUROPEAN IDENTITY." Zbornik radova 17, no. 17 (December 15, 2018): 27–39. http://dx.doi.org/10.51728/issn.2637-1480.2019.17.27.
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A short reflection on the books and publications in which I have already written about religious identities in Europe is presented in the introduction. A situation with religious identities varies from one society to another, from one continent to the other. There are three types of religious identity that dominate in Europe (church, churchless and “distanced“). Have religious identities or their “folklore” aspect become stronger in Bosnia and Herzegovina since the 1990s? Then I come back to the very term and type of identity (acquired, chosen etc.) and their basic sociological characteristics. The importance of self-identification and others’ perception of our identity is discussed. Considering the multiplicity of human identities, there will be elaboration of the place of religion among multiple identities. In what social conditions does religious identity gain significance? What is the correlation between religious identity and family, national and professional identities? What happens if the religious identity is rejected? There will be some elaboration also of the place and the role of religious symbols in identities. What kind of social "game" can these symbols play? The examples of conflicts over religious symbols are provided. In particular, migrations and the religious identity of Europe will be discussed. Migrations lead to establishing more regular contacts between different religious identities. Who does not understand whom: is it that the domicile population does not understand migrants or vice versa? Is the migrants' arrival experienced more as an encounter of different religious cultures than as an encounter of different religious identities? Is the relation of those with the Christian and those with the Muslim identity in fact the central issue in all this matter? Approaching migrants as a "threat" to the "Christian European identity". Who is bothered by the plurality of religious identities in Europe? Above all, conservative consciousness, then right-wing politics growing stronger in Europe and inciting hatred towards the non-Christian, especially towards the Muslim identity. The inability of the left-wing to develop a different, more tolerant model towards migrants. Does this mean that the position of the minority in Europe will become more difficult? Something about the sacrilege and the ways in which it is demonstrated in Europe and in our region. The religious identity in the creeps of criticism and art. How far does the freedom of artistic provocations go? The conclusion will be about whether religious identities lead to their separation from others. How to talk about religious identity of "the other" from the standpoint of a personal worldview and religious identity in a society with multiple religious identities? Are we confident that identity problems will not cause further conflicts and instability in European societies?
14
Dilley, Frank B. "Personal Identity in Theological Perspective." Faith and Philosophy 25, no. 2 (2008): 226–29. http://dx.doi.org/10.5840/faithphil200825223.
15
Pruss, Alexander R. "Artificial Intelligence and Personal Identity." Faith and Philosophy 26, no. 5 (2009): 487–500. http://dx.doi.org/10.5840/faithphil200926550.
16
Yurii, Mykhailo. "Religious Identity in the System of Civilizational Values." Mediaforum : Analytics, Forecasts, Information Management, no. 11 (December 14, 2022): 180–96. http://dx.doi.org/10.31861/mediaforum.2022.11.180-196.
Abstract:
The article defines religious identity. It is noted that this is a form of collective and individual self-awareness, built on the awareness of one’s belonging to a certain religion and forms an image of oneself and in the world with the help of relevant religious dogmas. It is the fixation of the subject’s identity in the sense of acquiring one’s own existential experience with the help of religion, with the subjective awareness of one’s belonging to one or another religious community. It is noted that historically religious identity was one of the first forms of identities. Rites, religious rituals, practices in ancient and traditional communities are important structural elements of the functioning of social systems. At the same time, other types of ethno-cultural identifications have come to the fore today. Attention is focused on four types of Orthodox identity, which manifest themselves in the public space and outside the institutional space, group, individual-personal and social-personal. The article also mentions the anthropological essence of religious identity. Modern Orthodox teaching about man, based on tradition of the Holy Scriptures, has three main components, in other words, three lines of development of the problem of man: the composition (structure) of man, the image and likeness of God in man, the purpose of man. it is also emphasized that religious identity is connected with the system of civilizational values. Any civilization arises on the basis of culture, and its core is values, primarily religious.
17
Willem L. Wardekker, Siebren Miedem. "Denominational School Identity and the Formation of Personal Identity." Religious Education 96, no. 1 (January 2001): 36–48. http://dx.doi.org/10.1080/00344080120950.
18
Jung, Kevin. "Brain Transplant and Personal Identity." Christian bioethics: Non-Ecumenical Studies in Medical Morality 26, no. 1 (February 20, 2020): 95–112. http://dx.doi.org/10.1093/cb/cbz018.
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Abstract Should Christians support the view that one’s psychological continuity is the main criterion of personal identity? Is the continuity of one’s brain or memory states necessary and sufficient for the identicalness of the person? This paper investigates the plausibility of the psychological continuity theory of personal identity, which holds that the criterion of personal identity is certain psychological continuity between persons existing at different times. I argue that the psychological continuity theory in its various forms suffers from interminable problems. Then, I introduce an alternate account of personal identity, according to which personal identity is not further analyzable in terms of qualitative properties (“suchnesses”) of persons. Rather, persons are individuated by their primitive thisnesses (haecceities), which are nonqualitative properties of immaterial substances (or souls). This alternate conception of personal identity would be of particular relevance to those who believe in the immortality of the soul and are looking for a nonphysicalist account of personal identity.
19
Veselič, Maja. "The Allure of the Mystical." Asian Studies 9, no. 3 (September 10, 2021): 259–99. http://dx.doi.org/10.4312/as.2021.9.3.259-299.
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Alma M. Karlin (1889–1950), a world traveller and German-language travel and fiction writer, cultivated a keen interest in religious beliefs and practices of the places she visited, believing in the Romantic notion of religion as the distilled soul of nations as well as in the Theosophical presumption that all religions are just particular iterations of an underlying universal truth. For this reason, the topic of religion was central to both her personal and professional identity as an explorer and writer. This article examines her attitudes to East Asian religio-philosophical traditions, by focusing on the two versions of her unpublished manuscript Glaube und Aberglaube im Fernen Osten, which presents an attempt to turn her successful travel writing into an ethnographic text. The content and discourse analyses demonstrate the influence of both comparative religious studies of the late 19th century, and of the newer ethnological approaches from the turn of the century. On the one hand, Karlin adopts the binary opposition of religion (represented by Buddhism, Shintoism, Daoism and Confucianism) or the somewhat more broadly conceived belief, and superstition (e.g. wondering ghosts, fox fairies), and assumes the purity of textual traditions over the lived practices. At the same time, she is fascinated by what she perceives as more mystical beliefs and practices, which she finds creatively inspiring as well as marketable subjects of her writing.
20
Krull, Laura M., Lisa D. Pearce, and Elyse A. Jennings. "How Religion, Social Class, and Race Intersect in the Shaping of Young Women’s Understandings of Sex, Reproduction, and Contraception." Religions 12, no. 1 (December 23, 2020): 5. http://dx.doi.org/10.3390/rel12010005.
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Using a complex religion framework, this study examines how and why three dimensions of religiosity—biblical literalism, personal religiosity, and religious service attendance—are related to young women’s reproductive and contraceptive knowledge differently by social class and race. We triangulate the analysis of survey data from the Relationship Dynamics and Social Life (RDSL) study and semi-structured interview data from the National Study of Youth and Religion (NSYR) to identify and explain patterns. From the quantitative data, we find that all three dimensions of religiosity link to young women’s understandings of sex, reproduction, and contraception in unique ways according to parental education and racial identity. There is a lack of knowledge about female reproductive biology for young women of higher SES with conservative Christian beliefs (regardless of race), but personal religiosity and religious service attendance are related to more accurate contraceptive knowledge for young black women and less accurate knowledge for young White women. From the qualitative data, we find that class and race differences in the meaning of religion and how it informs sexual behavior help explain results from the quantitative data. Our results demonstrate the importance of taking a complex religion approach to studying religion and sex-related outcomes.
21
Webster *, R. Scott. "Personal identity: moving beyond essence." International Journal of Children's Spirituality 10, no. 1 (January 2005): 5–16. http://dx.doi.org/10.1080/13644360500039162.
22
DUTTA, Sagnik. "From Accommodation to Substantive Equality: Muslim Personal Law, Secular Law, and the Indian Constitution 1985–2015." Asian Journal of Law and Society 4, no. 1 (September 9, 2016): 191–227. http://dx.doi.org/10.1017/als.2016.54.
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AbstractThe adjudication of religious personal laws of minority communities in India has been a domain of contestation between competing claims of cultural autonomy, gender justice, and individual rights. The Supreme Court of India has time and again been confronted with the conflict between the secular law and legislation that protects group rights of minorities. While the existing literature has taken note of the attempts by the Indian state and the judiciary at legal-pluralist interventions to secure gender justice within the framework of personal laws based on religion, there has not been a sustained analysis of the discursive construction of constitutional law in dynamic interaction with the secular law and tenets of religion. This paper attempts to address this important gap in the scholarship using a discourse analysis of the judgments of the Supreme Court of India from 1985 until 2015 pertaining to post-divorce maintenance for Muslim women. I examine how the “rights” of Muslim women are framed in a realm of dynamic interaction between legislation premised on community identity, notions of constitutionalism, and personal laws based on religion to argue that the state adopts an interventionist role in a legal-pluralist paradigm; it further uses the specificity of community identity to foreground a vision of social justice.
23
Marina, Jacqueline. "Transformation and Personal Identity In Kant." Faith and Philosophy 17, no. 4 (2000): 479–97. http://dx.doi.org/10.5840/faithphil200017436.
24
Roth, Robert J. "Hume and James on Personal Identity." American Catholic Philosophical Quarterly 64, no. 2 (1990): 233–47. http://dx.doi.org/10.5840/acpq199064233.
25
Villegas, Diana L. "Personal Engagement: Constructive Source of Knowledge or Problem for Scholarship in Christian Spirituality?" Horizons 28, no. 2 (2001): 237–54. http://dx.doi.org/10.1017/s0360966900009312.
Abstract:
ABSTRACTTraditionally, works that have formed part of the history of Christian spirituality have been produced by authors engaged in and committed to their subject matter. How can this 2000 year-old characteristic of Christian spirituality be incorporated into the contemporary identity of the discipline in a manner congruent with critical scholarly methodology and in a manner that can be communicated to scholars in other disciplines?Theologians and philosophers of religion have argued for the importance of participatory knowledge for full understanding of the transcendent and of the rituals and practices of religions that claim to have a transformative effect upon the life of persons. Based on these arguments, this essay suggests that scholars' engagement in the practice of spirituality is an important source of knowledge and that it is a source of knowledge that can contribute to critical reflection.
26
Wulandari, Roosalina, Mirra Noor Milla, and Hamdi Muluk. "When Uncertainty Motivates Identity Restoration in Religious Groups: The Hijra Phenomenon." Religions 13, no. 10 (September 29, 2022): 913. http://dx.doi.org/10.3390/rel13100913.
Abstract:
In the face of uncertainty, people tend to look for ways to manage discomfort, often through religion. Growing conservatism in the Muslim society in Indonesia has encouraged people to restore meaning when dealing with uncertainties triggered by a crisis. This study aims to explore the dynamics of meaning restoration through hijra, a collective spiritual transformation process. Using a qualitative approach, findings showed that people going through hijra were driven by significance loss and potential significance gain, both taking validation in relational significance and group identity. In Indonesia, where religion is acknowledged as central to identity, religious groups become a prescription sought for closure, and all are directed towards managing uncertainty and restoring significance. The study found that individuals started the hijra journey provoked by either personal significance loss or the need to gain significance and resorted to the collective orientation of relational significance to gain closure. Once a new collective identity is established through the spiritual transformation, significance is restored.
27
Davydova, Marina. "The Role of Religion in Shaping Ethnic Identity in Jewish Children of Contemporary Russia." Tirosh. Jewish, Slavic & Oriental Studies 20 (2020): 285–95. http://dx.doi.org/10.31168/2658-3380.2020.20.4.1.
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It is commonly believed that for the majority of the Soviet-raised Russian Jews, Judaism and its practices have not played a significant part in shaping their Jewish identity. For today’s Russian Jewish children, however, the personal development is mainly defined by their families, so the religious education and practical observance of Jewish rites and customs form the very basis for their identity. Studying the specifics of this mechanism in Russian Jewish children also reveals a correlation between the parents’ religious views and their determination to raise their offspring within the Jewish tradition.
28
Sakellariou, Alexandros. "Female Converts from Greek Orthodoxy to Islam and their Digital Religious Identity." HAWWA 13, no. 3 (October 15, 2015): 422–39. http://dx.doi.org/10.1163/15692086-12341291.
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The aim of this article is to study the personal stories of female converts from Greek Orthodox religion to Islam as these are presented on the Internet. In particular, I focus on the way some Greek Orthodox women who live in Greece or who are from a Greek Orthodox background but live abroad are self-presented via a website authorized by the Muslim Association of Greece. The main questions are: How did these women decided to change their religion? What problems did they face in their effort? How did their family react to their decision? What kind of relations did they have with their families after their conversion? This is an attempt to find out how their digital religious identity is crystallized, assuming that internet, as a quasi-neutral and protected public space, provides them with the opportunity to narrate their stories and opinions without the immediate surveillance of the Greek Orthodox society.
29
DAVIS, STEPHEN T. "IS PERSONAL IDENTITY RETAINED IN THE RESURRECTION?" Modern Theology 2, no. 4 (July 1986): 329–40. http://dx.doi.org/10.1111/j.1468-0025.1986.tb00122.x.
30
Nisan, Mordecai. "Personal Identity and Education for the Desirable." Journal of Moral Education 25, no. 1 (March 1996): 75–83. http://dx.doi.org/10.1080/0305724960250108.
31
Hamzah, Imam Faisal, Zaldhi Yusuf Akbar, and Gisella Arnis Grafiyana. "Social Identity of Non-Moslem Students In Muhammadiyah Universities." Halaqa: Islamic Education Journal 5, no. 1 (January 3, 2021): 1–11. http://dx.doi.org/10.21070/halaqa.v5i1.1109.
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Education in Indonesia, especially higher education institutions, has a role to build interaction between religious adherents. How is this experience of tolerance in religiously based higher education institutions where the majority of students and staff are religious according to the institution. One of the largest religious-based higher education networks in Indonesia is the Muhammadiyah Universities or Perguruan Tinggi Muhammadiyah (PTM) network. Muhammadiyah as one of the largest Islamic organizations in Indonesia which has a network of higher education spread across various parts of Indonesia where students studying have diverse religious backgrounds. This study aimed to examine the dynamics of social identity in the experience of non-Moslem students at Muhammadiyah College. This research uses qualitative research methods using Interpretative Phenomenological Analysis (IPA). Six participants, Christian, Catholic, Hindu, and Buddhist from four Muhammadiyah College in the province of Central Java - Indonesia, were interviewed and analyzed to obtain core themes. The results of this study produced five superordinate themes, namely the influence of the environment, personal characteristics, perceptions of the religion adopted, experience as a Muhammadiyah College Student, and perceptions of Islam and Muhammadiyah. The conclusion of this study shows the psychological dynamics of non-Muslim students shape the perception of Islam itself as a religion, also Muhammadiyah as an Islamic organization.
32
Klintborg, Caroline. "Searching for a Renewal of Religious Education Identity – A Swedish Perspective." Discourse and Communication for Sustainable Education 13, no. 2 (November 15, 2022): 57–71. http://dx.doi.org/10.2478/dcse-2022-0018.
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Abstract In Sweden and in other parts of Europe, the nature of religious education (RE) and its place in schools is the subject of ongoing discussions. Concepts used in the RE classroom can either open or close classroom conversations. A growing consensus can be observed among researchers that the concept of ‘religion’ is not sufficient to describe – and give space to – the meaning-making of the diversity of individuals in society. As a result, discussions about worldviews have gained momentum. But not even the worldview concept – and the choice to frame the subject of RE with this addition – can solve the real problem, which is how young people can relate to the content of the subject in the first place. In this article the view is presented that the concept of existential configurations is equipped to adequately capture a complex and personal understanding of life that, not least, can be observed among young people today. Furthermore, it is argued that this concept of existential configurations gives access to a theoretical language that enables individuals to understand their own existential meaning-making, and to see how it relates to the plurality of religions and worldviews that can be encountered in society – even when they do not describe themselves as religious or as having a specific worldview.
33
Dourley, John. "Jung on the moment of identity and its loss as history." International Journal of Jungian Studies 10, no. 1 (January 2, 2018): 34–47. http://dx.doi.org/10.1080/19409052.2017.1377906.
Abstract:
ABSTRACTJung understands Eckhart’s religious experience to culminate in a point of unqualified identity between ego and unconscious, and so, effectively, between the divine and the human. This identity occurs in an undifferentiated pool of infinite energy, prime matter, whose archetypal differentiation becomes the substance of history as the numinous manifests in religion and its secular equivalents. The dynamic of history becomes the repeated emanation of consciousness from and its return to its source. Effectively Jung is affirming the eternity of matter as potential and so as energy. In two accounts of the history of religion Jung suggests the current emergence of a surpassing myth of humanity and divinity as mutual creators engaged in reciprocal redemption as the meaning of history itself. Jung’s revisionary perspective reveals the danger to the species of the monomind, religious or political, as a premature and truncated claim to the exhaustion of archetypal manifestation. It extends the sacred to every existent as an expression of its origin/ground. It presents the hope of a more encompassing sympathy based on the recognition of the commonality of origin of personal and collective faiths and their constant need to transcend parochial claims to exhaustive finality.
34
Volek, Peter. "Understanding Personal Identity Based on Contemporary Interpretation of Aquinas's Teaching." Studia theologica 20, no. 4 (December 12, 2018): 199–217. http://dx.doi.org/10.5507/sth.2018.021.
35
CHATTERJEE, NANDINI. "Religious change, social conflict and legal competition: the emergence of Christian personal law in colonial India." Modern Asian Studies 44, no. 6 (April 21, 2010): 1147–95. http://dx.doi.org/10.1017/s0026749x09990394.
Abstract:
AbstractOne of the most contentious political issues in postcolonial India is the unfulfilled project of a ‘uniform civil code’ which would override the existing ‘personal laws’ or religion-based laws of domestic relations, inheritance and religious institutions. If the personal laws are admitted to be preserved (if somewhat distorted) remnants of ‘religious laws’, then the legitimacy of state intervention is called into question, especially since the Indian state claims to be secular. This paper, by discussing the history of the lesser-known Christian personal law, demonstrates that this conundrum is of considerable heritage. From the earliest days of British imperial rule in India, the quest to establish a universal body of law conflicted with other legal principles which upheld difference: that of religion, as well as race. It was the historical role of Indian Christians to occasion legal dilemmas regarding the jurisdictions of British and ‘native’ law, and concurrently about the identity of people subject to those different laws. In trying to discover who the Indian Christians were, and what laws ought to apply to them, British judges had perforce to reflect on who the ‘British’ were, whilst also dealing with conflicting collective claims made by Hindus, Muslims, Parsis, and Christians themselves about their own identity and religious rights. The Indian Christian personal law was an unintended by-product of this process, a finding which throws light both on the dynamics of colonial legislation, and on the essentially modern nature of Indian personal laws.
36
Shved, Z. V. "Choosing the "Other" as a Realization of Personal Freedom in Judaism." Ukrainian Religious Studies, no. 51 (September 15, 2009): 133–41. http://dx.doi.org/10.32420/2009.51.2088.
Abstract:
Recent studies of the Religious School of Ukraine give grounds to argue that the question of the interaction of religion and nation in society is a separate, important factor in the process of comprehending ethno-religious origin, as a component of a more general process of nationalization. In this connection it is worth mentioning the works of the leading scientists A.M. Kolodny, ON Sagan, L.O. Filipovich, PL Yarotsky, V.E. Yelensky et al., Who highlighted the problem of understanding identity as a multifaceted phenomenon operating at the individual or group levels. At the same time, the actual question of the role of awareness of one's own difference from the non-national or non-religious environment emerged as a pressing problem, on the way of solving which the answer and the inquiry concerning the motivating factors in the process of identity identification depend.
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Novianty, Anita, and Evans Garey. "MEMAHAMI MAKNA RELIGIUSITAS/SPIRITUALITAS PADA INDIVIDU DEWASA MUDA MELALUI PHOTOVOICE." Jurnal Psikologi Integratif 8, no. 2 (January 31, 2021): 61. http://dx.doi.org/10.14421/jpsi.v8i2.2115.
Abstract:
Early adulthood was indicated by exploring self-identity, including re-questioning the religion belief that was taught by nuclear family since childhood. Most of young adult perceived themselves or by older people as less religious, but spiritual. This study aims to understand the meaning of religiosity/spirituality from a) perspective of their own religion; b) perspective of other religion; and c) their religious experience. Photovoice was applied in this study with various background of participant’s religion including Moslem, Christian, Catholic, Hinduism, Buddhism, and Kong Hu Cu, which selected by snowball sampling. The result showed worship place and activities were mostly chosen as representation of the meaning of religiosity/spirituality from their own religion perspective as well as other religion. Whereas, moment in worship activity and personal experience where they can get through of difficult or unfortunate situation were representation of their religious/spiritual experience. From this study, we can conclude that the institutionalized religion is still play important role in young adult’s spiritual/religious life.
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Kochkunov, Aidarbek Sulaimankulovich. "Religious Practices in the Modern Ceremonial Lives of the Kyrgyz People." Anthropology of the Middle East 13, no. 1 (June 1, 2018): 43–54. http://dx.doi.org/10.3167/ame.2018.130104.
Abstract:
This article is an ethnographic exploration of three topics regarding the practice of religion in contemporary Kyrgyzstan that provides insights into the spiritual life of Kyrgyz people in local communities. The topics are features of religiosity as expressed in rituals, the nature of personal and shared beliefs inherent in the performance of ceremonies, and the influence of religious identity on relationships among family, kin groups and communities. Through extensive research about religion and ritual in various areas of Kyrgyzstan, changes over time are examined. Although at times the differences among people adhering to more traditional versus the more newly emerging Islamic approaches to death ceremonies and monuments may cause conflict among relatives, in general such rituals and markers provide opportunities for social integration and common identity.
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Чибисова, Марина Юрьевна, and Анна Константиновна Белая. "FACTOR STRUCTURE OF REPRESENTATIONS ABOUT THE REASON FOR SEEKING COUNSELING AMONG PEOPLE WITH DIFFERENT RELIGIOUS IDENTITY." Вестник Тверского государственного университета. Серия: Педагогика и психология, no. 3(60) (October 17, 2022): 61–69. http://dx.doi.org/10.26456/vtpsyped/2022.3.061.
Abstract:
Представлены результаты исследования изучения представлений о причинах обращения за психологической помощью у респондентов с различной выраженностью религиозной идентичности. В рамках исследования разработан авторский опросник «Ситуации обращения за психологической помощью». Подвергнутые факторному анализу результаты позволили нам выявить, что структура представлений о возможных причинах обращения к психологу у респондентов с высокой выраженностью религиозной идентичности включает факторы «дисфункциональные близкие отношения», «личные эмоциональные трудности», «психологическая несостоятельность», «самоопределение», «вера и религия»; у респондентов со средней выраженностью религиозной идентичности факторы «отношения со значимыми другими», «экзистенциальные и личностные вопросы», «выбор и доверие», «болезни», «девиантные проявления»; у респондентов с низкой выраженностью религиозной идентичности факторы «проблемы психологического характера», «вера и религия», «невозможность иметь детей». This article presents the results of a pilot and main thesis research, the purpose of which was to study the factor structure of representations about the reasons for applying for psychological assistance among respondents with different religious identity intensity. As part of the study the author's questionnaire «Situations of applying for psychological assistance» was developed. Subjected to factor analysis, the results obtained during the author's questionnaire allowed us to reveal that the structure of ideas about the possible reasons for contacting a psychologist among respondents with high intensity of religious identity includes factors «dysfunctional close relationships», «personal emotional difficulties», «psychological inferiority», «self-determination», «faith and religion»; for respondents with an average intensity of religious identity - the factors «problems in emotionally close relationships», «existential and personal issues», «choice and trust»,»diseases», «deviant manifestations»; respondents with a low intensity of religious identity have the factors «problems of a psychological nature», «faith and religion», «impossibility to have children».
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Sitnikov, Alexey V. "Nation and Religion: towards Definition of Religious Nationalism." RUDN Journal of Political Science 22, no. 4 (December 15, 2020): 579–89. http://dx.doi.org/10.22363/2313-1438-2020-22-4-579-589.
Abstract:
The aim of the article is to study the phenomenon of religious nationalism, i.e. cases when religion and nationalism are closely related and reinforce each other, and religious identity becomes an important and integral part of national identity. The author aims to analyze the political context of cases of religious nationalism in European countries, to describe their essential features and conditions of occurrence, and also to answer the question: are there any political reasons for religious nationalism? Considering the phenomenon of nationalism in the framework of the constructivist approach, the author also employs the methods of comparative analysis, using material from such countries as Ireland, Poland, Greece, the countries of the former Yugoslavia, as well as the Russian case taking place in the Chechen Republic. Summarizing these cases, the author describes the conditions for the emergence of an alliance of religion and nationalism. Firstly, it is a religious difference between neighboring communities. Secondly, it is a conflict between them, which contains a threat to identity. In these cases, religion becomes an important marker that distinguishes communities from each other, and begins to perform non-religious functions: the affirmation of national identity, ethnic pride, national honor, protection of sovereignty, and culture. Religious nationalism always stimulates growth of religious commitment of a nation, in which the number of believers may reach 90 percent. But this commitment is not individual, it is not based on a personal choice of faith, but collective and obligatory. Religious affiliation is dictated by loyalty to the nation.
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Griffiths, Leslie. "The Struggle for Identity: A Personal Reflection." Political Theology 1, no. 1 (November 1999): 27–41. http://dx.doi.org/10.1080/1462317x.1999.11752541.
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Pavicevic, Aleksandra. "The role of the religion in the identity of Serbia’s citizens between personal choices and collective images - Serbian population of Sjenica and Pester region." Zbornik Matice srpske za drustvene nauke, no. 139 (2012): 159–72. http://dx.doi.org/10.2298/zmsdn1239159p.
Abstract:
In this paper, some aspects of current transitional processes in Serbian society are considered. In the public speech of Serbian political and intellectual elite, religion, religiosity and public and social engagement of religious institutions are emphasized as one of the key problems and obstacles for democratization processes. They are also observed as obstacle in creating multicultural and pluralistic society. In order to outline unsustainability of such an attitudes, in this article we analyze their bases: overlooking of dogmatic principles of certain religious systems and experiences of local religion communities; lack of insight in the real role that religion has in the life of individual and communities; implicit and militant secularism, which is applied as absolute model, without attempt to be adjusted to local cultural and historical specifics; politization of concept of pluralism which overview its basically philosophical and ontological nature. Real role of religion in the identity of Serbia?s citizens is shown through results of researching conducted among Serbian population in Sjenica and Pester region. This article shows that in the democratization processes in Serbia, all relevant social, cultural and historical factors must be taken into consideration. It is also stretched that pluralistic society cannot be based at the negation of any community, institution or value system they are based on. Serbia?s citizen?s religiosity does not represent the obstacle for creating modern European state. The obstacles on this road, hidden behind different and imagined collective identities, lay in inability of the state administration to provide consistent legal system in which all citizens would enjoy equal protection.
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Ghanbarinajjar, Mohammadreza. "Personal and Collective Identity Codes and Challenges for Minorities, Bernard Malamud’s The Fixer: A Case Study." International Journal of Applied Linguistics and English Literature 9, no. 1 (January 31, 2020): 7. http://dx.doi.org/10.7575/aiac.ijalel.v.9n.1p.7.
Abstract:
People naturally live in a community and identity plays an essential role in their life. Codes and elements that construct their identity can be personal or collective, such as gender, name, religion, ethnicity, and language. In order to enjoy more privileges, minority people and those who are discriminated because of their identity, try to change their identity to be similar to the center or in other words, assimilate with it. At the same time, the hegemonic power tries to single out and highlight the identity codes which make one different from the center in order to discriminate them. The major character of the novel, Yakov Bok, changes his identity, name and appearance, as a Jew and enters into the district forbidden to Jews. During the course of the novel, he was arrested and accused of murdering a Christian boy, because he was the only Jew in the neighborhood. The state officials try to change his appearance to make him look like a Jew again and single out. Identity can be changed willingly in order to assimilate and use the advantages of being recognized as a certain person or part of a community, or by force due to the social and political condition of time to be condemned or to face the worst condition.
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Cox, John. "Shakespeare and Religion." Religions 9, no. 11 (November 5, 2018): 343. http://dx.doi.org/10.3390/rel9110343.
Abstract:
Shakespeare’s personal religious affiliation is impossible to determine. Nearly all the books published about him in the last ten years eschew an earlier attempt to identify him as Catholic and focus, instead, on the plays, not the playwright. Some attention has been paid to Judaism and Islam, but Christianity is the overwhelming favorite. Nearly all of these books include a discussion of Measure for Measure, the only play Shakespeare wrote with a biblical title and a central concern with Christian ethics. Though there is some inevitable overlap, each writer approaches religion in the plays differently.
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Aveling, Harry. "The Person and Religious Poetry in Malay." Malay Literature 27, no. 2 (December 1, 2014): 242–61. http://dx.doi.org/10.37052/ml.27(2)no3.
Abstract:
Accepting that there is a close connection between religion and poetry, the paper focuses on the person that is presented in poetry in Malay in response to the Divine. The concept of “the person” used contains three elements: (a) the human identity – our common physiological and psychological qualities; (b) the social identity – arising from our membership in the various groups that make up our particular society; and, (c) the self – the unique personal sense of who I am. It argues that the person in Malay religious poetry is largely a “social identity” the self surrendered to God through membership in the Muslim community. Keywords: religious poetry, person, human identity, social identity, the individual self
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van Gulik, Léon A. "Coining a Name, Casting the Self." Nova Religio 20, no. 2 (November 1, 2016): 97–110. http://dx.doi.org/10.1525/nr.2016.20.2.97.
Abstract:
In this article, I explore how a contemporary religion affects the self-understanding of its adherents and may contribute to the construction of their personal identity, by examining the Wiccan practice of adopting a “Craft name.” All people tell stories to maintain a coherent personal history, and stories about their names help create a sense of identity. I offer psychological interpretations of such narratives within the context of Flemish and Dutch Wicca, illustrated with quotes from lightly structured in-depth interviews. I found that names and their referents may be either passively accepted or intuitively recognized as one’s own, and that such impressions contrast with expressive and active understandings in which a name implies one’s potency and helps to frame one’s aspirations.
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Wei, Tan Tai. "Bodily continuity, personal identity and life after death." Sophia 29, no. 2 (July 1990): 33–39. http://dx.doi.org/10.1007/bf02789875.
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Cramer, David C. "Nancey Murphy on Personal Identity and Eschatological Resurrection." Philosophia Christi 10, no. 2 (2008): 427–34. http://dx.doi.org/10.5840/pc200810233.
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Smeets, Wim. "Identity and Spiritual Care." Journal of Empirical Theology 25, no. 1 (2012): 22–56. http://dx.doi.org/10.1163/157092512x635734.
Abstract:
AbstractThis article is an empirical study of the attitudes of spiritual caregivers in health care institutions in the Netherlands towards identity and the goals of their profession. Identity can be classified into a personal aspect (definition of oneself in general) and a worldview aspect (attitudes towards life). A distinction is made between an immediate professional goal (communication on worldviews) and an ultimate goal (contribution to spiritual health). We examine the effects of beliefs about identity on professional goals while controlling for relevant population and institutional characteristics. Orientation to the immediate and ultimate goals of spiritual care is influenced mainly by personal identity attitudes and attitudes towards suffering. The relation between identity and its relevance to patients’ health (the ultimate goal of spiritual care) needs further research.
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Barcari, Dina. "THE METAMORPHOSIS OF RELIGION AND SPIRITUALITY IN CONTEMPORARY SOCIETY." Journal of Social Sciences 5, no. 4 (January 2023): 20–28. http://dx.doi.org/10.52326/jss.utm.2022.5(4).10.
Abstract:
The article analyzes the metamorphoses of religious faith in contemporary society and especially the influence of the process of globalization and secularization on religion. The specific hypothesis of the study is related to the fact that at the global level, one aspect of the recent religious changes is the scale taken by the religious movements, aiming at both the revival of tradition and the global and local manifestation of new religious movements. The main purpose of the research is to study religious movements that are conceived as responses to globalization. It gives us the opportunity to analyze the New Age movement and the discourse of spirituality in the universalist way. Based on the purpose, the following objectives were developed: identifying the role of religion in contemporary society; description of the paradox of modernity with the emergence of new religious movements; projecting religious mutations on today’s multicultural society. The main study methods used are the method of direct observation, the method of content analysis and the method of social documentation. By means of these methods it was identified about the cultural manifestations of religious and spiritual metamorphoses as basic elements of the global society through which cultural identity and religious identity are affirmed. This research results in several findings: the crisis of traditional values leads to the permanent search for new cultural and religious models, the differentiation of contemporary society in multicultural and multi-religious terms has created individual variants of perception of conceptions about life, group identity leads to the change of personal identity.