Journal articles on the topic 'Religion and social problems – Italy'
To see the other types of publications on this topic, follow the link: Religion and social problems – Italy.
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic 'Religion and social problems – Italy.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Engel, OP, Ulrich. "Secularization as a Challenge for a Contemporary Order Theology." Philippiniana Sacra 49, no. 147 (2014): 139–46. http://dx.doi.org/10.55997/ps2002xlix147a1.
Full textAbstract:
The Franciscan-Dominican research project “Transmission of Faith in Social and Religious Transformation Processes” runs over a period of two years. The phenomenon of secularization in its multifaceted nature and in all its contradictions is understood as the challenge for religion, church, religious orders, faith and theology in Europe. The research project, sponsored by the Philosophical-Theological University Münster (PTH) and run by the Capuchin order, is being carried out together with the Dominican philosophical- theological research center Institute M.-Dominique Chenu (IMDC) based in Berlin. As part of the research project, twelve theology lecturers from the US, India, Eritrea, Italy, Hungary, Croatia and Germany discussed around the theological definition of the relationship of the Church with the world in particular, around various identity models and around the ecclesiological question regarding the relationship between weakness and power. It became clear during the symposium that (at least beyond politically militant secularisms) secularization phenomena should not be treated as problems at first. Rather, they challenge churches and the religious to redefine their place in the world, their identity and their attitudes towards secularized society.
2
Stizzi, Antonio, Ester Negrola, Erika Iacona, Maria Naglieri, Giorgio Scalici, and Ines Testoni. "Reconstructing Social Relationships in a Post-Lockdown Suburban Area of Southern Italy Using Pastoral Counselling." Pastoral Psychology 71, no. 2 (March 4, 2022): 245–56. http://dx.doi.org/10.1007/s11089-022-00999-0.
Full textAbstract:
Abstract The growing interest in spirituality has enabled numerous avenues of pastoral counselling support, which can be a useful resource for improving quality of life in the context of significant social deprivation. The aim of this research was to investigate the role of the spiritual dimension of pastoral support interventions created to help the inhabitants of a strongly deprived territory in Southern Italy during the COVID-19 pandemic. Eight people between the ages of 28 and 67 took part in the study. A qualitative research design was applied via online interviews with the participants, who were operators of a pastoral counselling service located on the outskirts of a suburban town. The main emergent themes were the importance of religiosity and spirituality in the lives of the participants, the role that these two aspects play in the lives of those who carry out activities devoted to helping others, and the ways in which these dimensions are used within support programmes responding to the needs of an area characterized by socioeconomic and psychosocial problems. The interviews revealed how pastoral counselling can be useful in situations of stress in highly deprived areas.
3
Yarmolitska, Nataliia, and Maryna Moskalchuk. "SOCIALISTIC HUMANISM AND REALISTIC TRENDS IN THE ART IN THE SCIENTIFIC HERITAGE VOLODYMYR ANTONENKO." Sophia. Human and Religious Studies Bulletin 15, no. 1 (2020): 49–53. http://dx.doi.org/10.17721/sophia.2020.15.12.
Full textAbstract:
In the article is considered the ideas of ukrainian philosophy of soviet period V. Antonenko, and so the influence of the ideology of that time on the formation of the scientific worldview of the scientist is analyzed. Theoretical reconstruction of V. Antonenko's views on socialist humanism is carried out, principles of which he shows as the highest form of humanism, contrasting the anti-humanist essence of Christian preaching "love of neighbor" and depicts socialist reality as a practical embodiment of true humanistic ideas. Analyzed of views V. Antonenko on art the socialistic realism, which is presented as the highest stage in the development of progressive world art. The scientist traces the origin of art, explains how it was brought to life, what contribution religion has made to its best achievements. V. Antonenko explores the anti-religious and anti-church orientation of the works of many representatives of fine arts. He is analyzing the views of idealist aesthetics and theologians on art. V. Antonenko thoroughly researches the stages of development of humanism, traces its social and cultural movement, which arose in the XIV century. in Italy; studies the humanistic ideas of the leading figures of the Renaissance, who found their further development in the works of the ideological predecessors of the French Revolution of the XVIII century; explores the humanistic ideas of the utopian socialists of the nineteenth century; studies the period of development of Ukrainian and Russian art in the period of radical destruction of old traditions and the influence of religious ideology on their formation; considers a whole galaxy of outstanding artists of the second half of the nineteenth century, who glorified culture and began to speak a new about art as a higher product of human genius, about the principles of realism in art. V. Antonenko's research on the relationship between art and other forms of social consciousness, which are related to the problems of forming norms and principles of communist morality, is analyzed.
4
Malkiel, David. "Law and Architecture: The Pollution Crisis in the Italian Ghetto." European Journal of Jewish Studies 4, no. 2 (2010): 255–84. http://dx.doi.org/10.1163/102599911x573369.
Full textAbstract:
AbstractMuch has been written about the establishment of ghettos in Italy and some attention has been paid to social structures and cultural forms that emerged during the ghetto period, but there is a great deal more to be learned about how living in a ghetto affected the Jewish family, society and culture. The present study sheds light on the ghetto’s physical presence, specifically on the impact on religious life of the architecture and urban development of this uniquely Jewish space.Rabbinic responsa published in the Pahad Yitzhak, an encyclopedia of Jewish law published by Isaac Lampronti of Ferrara in the mid-eighteenth century, represent an eruption of anxiety, expressed in a flurry of intense literary activity, about the ostensible impossibility of escaping “tent pollution,” contracted by anyone present under the same roof as someone deceased. The pollution seemed inescapable because the architecture and urban layout seemed to allow for it to pass from building to building across the entire ghetto. The tent pollution material is thus an instance of the interplay of architecture, urban development and Jewish law.Tent pollution particularly exercised the Jews of early modern Italy. Jews living both before and after the age of the Italian ghetto evinced virtually no interest in the tent pollution problems posed by urban development. There is a smattering of writing on the subject from northern Europe and the Ottoman Empire, which only underscores that this was a particularly Italian problem.The present study spotlights this moment in early modern Jewish life, which stands out for the agitation it aroused among Italy’s Jews, and explores its implications for the social and cultural concerns of Jews in the early modern era. Lampronti’s encyclopedia affords us entrée, serving as a kind of seismograph to draw attention to areas which were the focus of heightened concern and activity in his historical setting.
5
Schaefer, Nancy A. "Religion and Social Problems." Journal of Contemporary Religion 28, no. 3 (October 2013): 526–28. http://dx.doi.org/10.1080/13537903.2013.831664.
Full text
6
Chambers, D. S. "A Defence of Non-Residence in the Later Fifteenth Century: Cardinal Francesco Gonzaga and Mantuan Clergy." Journal of Ecclesiastical History 36, no. 4 (October 1985): 605–33. http://dx.doi.org/10.1017/s002204690004402x.
Full textAbstract:
Was non-residence in benefices necessarily an abuse? It was an old problem, usually linked with pluralities, and even if the Councils of Constance and Basel had done nothing about it, non-residence had been denounced by Gerson, by Panormitanus and by Denys the Carthusian; it remained a live issue in the later fifteenth century. An interesting discussion of the subject emerges from the correspondence of Cardinal Francesco Gonzaga (1444–83) with his father and brother, successive rulers of Mantua. It raises points of wider importance than the particular matters at stake and throws some light upon relations between the Italian powers and the papacy over Church appointments; in Italy there was no Pragmatic Sanction, and appointments would often depend upon official request and more or less informal ways and means of accommodation with the Roman court. It is, however, not only about appointment to, and absenteeism from, major benefices, but also minor ones. In the absence of any general treatment in depth of the subject, these documents contribute some specific and important evidence about practical problems and attitudes in Italian ecclesiastical life. Resentment in the small Lombard principality of Mantua towards non-resident ‘foreigners’ and papal reservations, professions of concern about pastoral standards and the social standing of the local clergy are among other themes which emerge; not least remarkable is that the cardinal's viewpoint as revealed in the correspondence was sometimes distinctly different from that of the lay rulers, in spite of his being their close relative and top-level agent in the papal court.
7
Beckford, James A. "The Sociology of Religion and Social Problems." Sociological Analysis 51, no. 1 (1990): 1. http://dx.doi.org/10.2307/3711337.
Full text
8
Herzog, Albert A. "Titus Hjelm (Ed.): Religion and Social Problems." Review of Religious Research 54, no. 1 (January 7, 2012): 133–35. http://dx.doi.org/10.1007/s13644-011-0046-x.
Full text
9
Perrin, Robin D. "When Religion Becomes Deviance: Introducing Religion in Deviance and Social Problems Courses." Teaching Sociology 29, no. 2 (April 2001): 134. http://dx.doi.org/10.2307/1318713.
Full text
10
Rota, Andrea. "Religion as Social Reality." Method & Theory in the Study of Religion 28, no. 4-5 (November 17, 2016): 421–44. http://dx.doi.org/10.1163/15700682-12341369.
Full textAbstract:
In this article I argue that the shift from a private to a public–social understanding of religion raises new ontological and epistemological questions for the scientific study of religion\s. These questions are deeply related to three central features of the emic–etic debate, namely the problems of intentionality, objectivity, and comparison. Focusing on these interrelated issues, I discuss the potential of John Searle’s philosophy of society for the scientific study of religion\s. Considering the role of intentionality at the social level, I present Searle’s concept of “social ontology” and discuss its epistemological implications. To clarify Searle’s position regarding the objectivity of the social sciences, I propose a heuristic model contrasting different stances within the scientific study of religion\s. Finally, I explore some problematic aspects of Searle’s views for a comparative study of religion\s, and sketch a solution within his framework. I shall argue that a distinction between the epistemological and ontological dimensions of religious affairs would help clarify the issues at stake in the past and future of the emic–etic debate.
11
Dombo, Eileen A. "Social work & religion: “problems and possibilities” in 2021." Journal of Religion & Spirituality in Social Work: Social Thought 40, no. 3 (July 3, 2021): 237–38. http://dx.doi.org/10.1080/15426432.2021.1950384.
Full text
12
Vignoli, Daniele, and Silvana Salvini. "Religion and union formation in Italy: Catholic precepts, social pressure, and tradition." Demographic Research 31 (November 12, 2014): 1079–106. http://dx.doi.org/10.4054/demres.2014.31.35.
Full text
13
Agazzi, Evandro. "Italy: Old Problems, New Books." Hastings Center Report 19, no. 4 (July 1989): 27. http://dx.doi.org/10.2307/3562319.
Full text
14
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.
Full textAbstract:
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.
15
Gacka, Bogumił. "The Mission of the Neocatechumenal Way in Times of Covid-19." Studia Theologica Varsaviensia 60, no. 1 (December 13, 2022): 37–50. http://dx.doi.org/10.21697/stv.11380.
Full textAbstract:
We know that there are many studies, many interpretations of the coronavirus, many scientists and politicians who are studying the coronavirus and its consequences in the aftermath of the pandemic. The Holy See has also set up a task force dedicated to this study:
“To embrace hope, to embrace the human family.” On 20th March, 2020, Pope Francis asked the Dicastery for Promoting Integral Human Development (DSSUI) to create a Commission, in collaboration with other Dicasteries of the Roman Curia and other institutions, to express the Church's concern and love for the entire human family in the face of the COVID-19 pandemic, especially through the analysis and reflection on the socio-economic and cultural challenges of the future and the proposal of guidelines to address them.
In 2020 Anne Case, the Professor of Economics and Publics Affairs at Princeton University, and Angus Deaton, winner of the 2015 Nobel Prize in economics, the Professor of Economics and International Affairs at Princeton University and Presidential Professor of Economics at the University of Southern California, have published their highly important book Death of Despair and the Future of Capitalism. Death of despair from suicide, drug overdose, and alcoholism are rising dramatically in the Western European countries and in the United States of America. In 2018, there were 158,000 deaths of despair in the US, the same number as in 2017. Deaths of despair is called by Anne Case and Angus Deaton the despair epidemic. Long before the arrival of COVID-19, the lives of European and Americans had been disintegrating with deaths from suicide, drug overdose and alcoholic liver disease rising year on year. The despair epidemic and the COVID epidemic make a challenge for American and European capitalism. “COVID is a worldwide pandemic, affecting rich and poor countries, while deaths of despair, although not exclusively American, are much more serious in the US than in other rich countries.” Why is capitalism failing so many? What’s the economy got to do with it? Could the reason for this phenomenon be hidden in a fragmented approach to the human person? Could it be that Capitalism does not pay attention to the true reality of the human person, who is at once, in his or her existence a unity of physiological (material), mental, and spiritual reality not fragmented? The human person whom an economy and indeed any business seeks to serve, is not only the exteriority but also the interiority at once. The person remains the subject of both experiences given from interior and from exterior. A concentration on both kinds of experience which in fact constitute the integral experience of the human person is called for. The same discernment is given by economist Anne Case and Nobel Prize winner Angus Deaton in their statement that “capitalism is an immensely powerful force for progress and for good, but it needs to serve people and not have people serve it.”
The world is experiencing a catastrophe, thus according to Prof. Case and Prof. Deaton capitalism needs to be better monitored and regulated.
Why is lack of religiosity and the decline in churchgoing a problem? One answer is that, over long enough periods of time, religiosity responses to the social and economic environment. In poor countries around the world, especially in Asia and Africa, almost everyone identifies as very religious, but religiosity is lower in richer industrialized countries, particularly in Western Europe. The argument ̶ the secularization hypothesis ̶ is that as education spreads, as incomes rise, and as the state takes over many functions of the church, people turn away from religion. Put crudely, people need religion more in more hostile environments. This would fit the American states, where those with lower incomes and less supportive state governments have a higher fraction of religious people. It would also explain why it is true that, while more religious people do better than less religious people on many outcomes ̶ they are happier, less likely to commit crimes, less likely to abuse drugs and alcohol, and less likely to smoke ̶ more religious places ̶ including US states ̶ do worse on the same outcomes. Religion helps people do better, and they espouse religion in part because their local environment is difficult. When religiosity falls over time, it is the people side of this story that applies, and people lose the benefits that religion brings.
The mission families are grateful to Kiko Argüello and Carmen Hernández for the Neocatechumenal Way they have brought, which is an inestimable gift. According to the iniciators of the Way true communion goes further than any notion of time, place and danger. The mission families experienced this communion with power during this time of pandemic isolation. The growing apostolic faith is the concrete answer to the problems of our life in this time of Covid-19.
The prophetic words of Pope Paul VI are realized particularly in the mission of the Catholic Church in times of Covid-19 within the Neocatechumenal Way. Saint Paul VI, in the audience to the Neocatechumenal Communities on 8th May, 1974, said: “We greet the group of priests and lay people who represent the movement of the Neocatechumenal Communities - here we see post-conciliar fruits! - gathered in Rome from many dioceses throughout Italy and other countries. […] How great is the joy, how great is the hope, which you give us with your presence and with your activity! […] To live and foster this re-awakening is what you call a kind of ‘post baptism’, which can renew in our contemporary Christian communities the effects of maturity and depth which were achieved in the early Church during the period of preparation for Baptism. You do this afterwards. `Before' or `after' is secondary, I would say. The fact is that you aim at the authenticity, fullness, coherence and sincerity of Christian life. And this is a very great merit which, I repeat, consoles us enormously.”
16
Saint-Blancat, Chantal. "Nation et religion chez les immigrés iraniens en Italie / Nation and Religion among Iranian Emigres in Italy." Archives de sciences sociales des religions 68, no. 1 (1989): 27–37. http://dx.doi.org/10.3406/assr.1989.1394.
Full text
17
Maulana Ira. "Urgensi Pendekatan Sosiologis dalam Studi Islam." Journal of Legal and Cultural Analytics 1, no. 2 (August 22, 2022): 89–98. http://dx.doi.org/10.55927/jlca.v1i2.916.
Full textAbstract:
Various problems faced by mankind today require the presence of religion as a solution. Religion is not only used as a symbol of piety alone, but conceptually is able to show an effective way of solving problems. Such demands can be answered when the understanding of religion that has been using a normative theological approach is also supported by other approaches that can operationally provide answers to problems that arise, one of which is a sociological approach. The urgency of the sociological approach in understanding religion is understandable because there are many religious teachings related to social problems. It is hoped that with a sociological approach, religion will be understood easily, because religion was revealed for social purposes.
18
Kovess, V., R. de Graaf, J. M. Haro, R. Bruffaerts, F. Gilbert, X. Briffault, J. Coldony, and J. Alonso. "Religion and Spiritual Advice as Surrogate Care Provision for Mental Health Problems in the ESEMED Survey." European Psychiatry 24, S1 (January 2009): 1. http://dx.doi.org/10.1016/s0924-9338(09)70399-2.
Full textAbstract:
Objective:To complete missing information on the influence of spiritual and religious advisors as informal providers for mental health problems in Europe.Methods:Recourse to religious practice or belief when coping with mental health problems was evaluated using data from the ESEMED survey. This was a stratified, multistage, clustered-area probability sample survey of mental health carried out in six European countries which included 8796 subjects. Between countries differences in sociodemographic characteristics, religious affiliation, and prevalence of mental disorders and management of mental disorders were evaluated.Results:Religion appears to play a limited role in coping with mental health problems in Europe. Only 7.9% of individuals seeking help for such problems turned to a religious advisor. This proportion differed between countries from 13% in Italy, 12.5% in Germany, 10.5% in the Netherlands, 5.8% in France, 4.7% in Belgium to 4% in Spain. In addition, seeking help exclusively from religion was reported by only 1.3% of subjects. Practicing religion at least once a week and considering religion as important in daily life were predictors of using religion versus conventional health care only. Use of religion was not influenced by gender and age. Non-Christian respondents and individuals with alcohol disorders were more likely to use religion. In Spain, the use of religion is much lower than average.Conclusions:Unlike the situation in the United States, organised religion does not provide alternative informal mental health care in Europe. At best, it could be considered as an adjunct to conventional care.
19
Sullivan, Susan Crawford. "Religion, Gender, and Social Welfare: Considerations Regarding Inclusion." Social Inclusion 7, no. 2 (June 24, 2019): 44–47. http://dx.doi.org/10.17645/si.v7i2.2259.
Full textAbstract:
There is increased interest in faith-based social service provision in recent years, both in the United States and across Europe. While faith-based organizations provide welcome and needed services, there are several potential problems of social inclusion which involve gender, including decreased availability of social services when faith-based organizations are expected to compensate for cuts in government spending, potential for religious discrimination in employment, and potential for religious discrimination against recipients.
20
Pivato, Stefano. "Soccer, religion, authority: notes on the early evolution of association football in Italy." International Journal of the History of Sport 8, no. 3 (December 1991): 426–28. http://dx.doi.org/10.1080/09523369108713773.
Full text
21
Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (May 2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.
Full textAbstract:
The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colonial contact with other religious traditions and with phenomena that shared a family resemblance with religion, such as fetishism, animism and magic. The science of religion implies a capacity for self-reflection and criticism, and it is often claimed that other religions do not possess such a science of religion. While different cultures give religion a different content, Christianity was defined as a world religion. In Hegel's dialectical scheme, the increasing self-awareness of the Spirit was a consequence of the historical development of Christianity. The contemporary scientific study of religion and religions is confronted by significant epistemological problems that are associated with globalization, and the traditional question about the nature of religion has acquired a new intensity.
22
Gundle, Stephen. "The ‘civic religion’ of the Resistance in post-war Italy." Modern Italy 5, no. 2 (November 2000): 113–32. http://dx.doi.org/10.1080/713685680.
Full textAbstract:
SummaryThe problem of the legitimacy or otherwise of the Resistance tradition in post-war Italy has been addressed in recent years mainly in terms of the role of the partisan struggle and its political legacy. This article aims to assess the tradition in terms of commemorative practices, rituals, artistic representations and monuments. It seeks to evaluate whether the Resistance gave rise to a civic religion that may be compared to those which existed in the Liberal period, based on the heroic struggles and figures of the Risorgimento, and the Fascist period, which drew on the feelings of loss and injustice that followed the First World War. It is argued that, although the Resistance lacked, prior to the 1960s, a high degree of official sponsorship, it did acquire some of the features of a civic religion. Its appeal was mainly limited to the regions administered by the Left which had seen a significant degree of Resistance activity in 1943-5. Even here, however, it was difficult to sustain the tradition as a key feature of community life during and after the economic boom: the eclipse of public culture, the decline of public mourning and the development of commercial leisure and mass culture all served to deprive it of meaning. Although intellectuals, politicians and ex-partisans reacted to this situation, the visual and rhetorical languages associated with the commemoration of the Resistance became increasingly divorced from everyday life and dominant social values.
23
Karagodina, O. "Psychology of Religion." Ukrainian Religious Studies, no. 6 (December 5, 1997): 51–58. http://dx.doi.org/10.32420/1997.6.118.
Full textAbstract:
Psychology of religion as a branch of religious studies, in contrast to the philosophy and sociology of religion, focuses attention mainly on the problems of individual religiosity - the phenomena of religious experience, religious beliefs, mechanisms of the emergence and development of religious experience. The psychology of religion studies the experience of the supernatural person, the psychological roots of this experience and its significance for the subjective. Since a person is formed and operates in a society, the study of religious experience must include its social sources.
24
Mutiullah, Mutiullah. "Beragama Di Tengah Badai Kemanusiaan." Refleksi: Jurnal Filsafat dan Pemikiran Islam 18, no. 2 (July 30, 2018): 241. http://dx.doi.org/10.14421/ref.2018.1802-06.
Full textAbstract:
Religion is one requirement of human life. Since beginning of life, human needs religion as guide to appoint the good conditions. It has many contributions to civilizations such as hopefully to save. Also, it gives solving to many human’s problems. Recently, religion has challenging that is to solve many social conflicts as poverty and fundamentalism thoughts. So, what should religion does? There are two answers. The first, religion has to reinterpret his dogma. The second is religion as future ideology must to solve many human problems.
25
Saefulloh, Aris. "Peran Agama Sebagai Sarana Mengatasi Frustasi dan Depresi: Sebuah Telaah Psikologis." KOMUNIKA 2, no. 2 (March 2, 2015): 161. http://dx.doi.org/10.24090/kom.v2i2.2008.pp161-177.
Full textAbstract:
For religious people, the existence of a religion will affect the deepest side of them. Through deepunderstanding, a religion will guide them to find the solutions of any problem. The complexity of civilization has led to thecomplicated problems they faced. In reality, religion shows itself in many kinds of realities such as moral teachings, aqidah,belief, and movement, which have represented problems and social need of human beings. In fact, religion has a role ingiving solutions to spiritual problems. This article tries to explain how a religion takes role and functions in human life from apsychological point of view.
26
Alikberov, A. K. "THE PROBLEMS OF THE SYSTEM CLASSIFICATION OF RELIGIONS." Islam in the modern world 14, no. 3 (October 2, 2018): 181–96. http://dx.doi.org/10.22311/2074-1529-2018-14-3-181-196.
Full textAbstract:
The article is devoted to the system classifi cation of religions on the basis of various criteria, the most important of which is the communication one. As the cross-cultural method shows, there is no word «religion» in many languages o f the world, but there is its equivalent, denoting the connection of man with God and supernatural forces. The system classifi cation of religions is more a system of classifi cations than a classifi cation, which based on ideal, hypothetical models. It based on the object of worship (the religion of Nature, the religion of Tradition, the religion of Revelation), on the sources of the doctrine (the religion of the scriptures), on the methods of obtaining information, or, in the religious paradigm, religious knowledge /hidden truths (prophetic, non-prophetic, etc.). The author tries to fi nd conjugations between these classifi cations. The system-communication method is one of many possible ways of scientifi c knowledge of religion, which allows us to divide complex social essences and phenomena into composite elements, and each of them in their close interconnection and interaction with other elements of systematic knowledge, taking into account the specifi city of religious communication.
27
Kolodnyi, Anatolii M. "Afterword. Topical problems of religious science." Ukrainian Religious Studies, no. 40 (October 24, 2006): 228–36. http://dx.doi.org/10.32420/2006.40.1811.
Full textAbstract:
Religious Studies is relatively young and at the same time one of the oldest branches of humanitarian knowledge. Ancient because knowledge of religion we find in the works of authors of countries of the ancient world. Young because its components as a science began to be constituted in the system of knowledge only in the eighteenth-nineteenth centuries. To define yourself in your subject of religious studies was much more difficult than other humanities. The complexity of this definition is due primarily to epistemological factors. The point is that you cannot describe the phenomenon of religion with the help of familiar concepts and categories. The peculiarity of religion is that it does not reflect any external to man natural and social forces, but his personal state, which can be called a state of self-determination in the world, the acquisition of the human self.
28
Treppete, Mariangela, and Michele Bertani. "Forgotten Women: Prostitution and Social Representations of Immigrants with Muslim Origin." Hawwa 2, no. 2 (2004): 210–30. http://dx.doi.org/10.1163/1569208041514671.
Full textAbstract:
AbstractThis paper is an introduction containing general reflections on on-going research where the aim is to analyze how in Italy the prostitution of persons coming from countries with a Muslim religion or culture is organized. Given the newness of the subject, presenting a description of the work carried out so far seemed like a suitable starting point with this paper; only after all research has been completed will it be possible to attempt a more significant sociologically closer linked reflection.
29
Poggio, Teresio, and Dmitri Boreiko. "Social Housing in Italy: Old Problems, Older Vices and Some New Virtues?" Critical Housing Analysis 4, no. 1 (June 2017): 112–23. http://dx.doi.org/10.13060/23362839.2017.4.1.330.
Full text
30
Haneef, Mohamed Aslam, Selamah Abdullah Yusof, Ruzita Mohd Amin, and Hazizan Md Noon. "Values and Their Relationship to Social Problems in Malaysia." American Journal of Islam and Society 19, no. 3 (July 1, 2002): 58–78. http://dx.doi.org/10.35632/ajis.v19i3.1921.
Full textAbstract:
This study analyzes the relationship between values and social problems for Malaysian teenagers. Malaysia has undergone a tremendous social transformation that has affected many of its traditional and religious values and norms. This development is said to have contributed to a r.ise in social problems. Our basic premises are that values are reflected by behavior and that religion plays an important role in Malaysians' value formation. In this context, and since !slam is Malaysia's official religion, the measurement of values is based on the works of al-Ghazali and Rokeach.1 Some suggestions also are provided for future development policies.
31
Antes, Peter. "Migration and Religion in Germany Today." Culture and History 2, no. 1 (June 28, 2022): p8. http://dx.doi.org/10.30560/ch.v2n1p8.
Full textAbstract:
Migration is the most significant characteristics of Europe after World War II. In many European countries, in particular in Western Europe, it has led to multiethnic societies with special integration problems but only in more recent times its impact for multireligious pluralism was discovered in social sciences studies. It is therefore necessary to have a closer look at both: multiethnicity and religious pluralism and its respective consequences for the social peaceful living together in society, especially as concerns present-day Germany.
32
Panara, Carlo. "In the Name of God: State and Religion in Contemporary Italy." Religion & Human Rights 6, no. 1 (2011): 75–104. http://dx.doi.org/10.1163/187103211x543653.
Full textAbstract:
AbstractDuring the last few years the influence of the Catholic Church on law-making and government policies in Italy has dramatically increased. The Italian Episcopal Conference established a solid alliance with the Centre-Right led by the media tycoon Silvio Berlusconi. This political situation favoured the introduction of a number of hyper-conservative policies on ethical matters, from artificial insemination to abortion. In contrast, the influence of the Church was not significant in other key areas such as immigration policy. This article argues that the Church-inspired hyper-conservatism has led to the introduction of considerable restrictions to individual rights and freedoms. This situation is undermining the secular character of the Italian State and the original liberal-democratic inspiration of the Constitution.
33
Bellucci, Paolo, and Oliver Heath. "The Structure of Party-Organization Linkages and the Electoral Strength of Cleavages in Italy, 1963–2008." British Journal of Political Science 42, no. 1 (July 14, 2011): 107–35. http://dx.doi.org/10.1017/s0007123411000226.
Full textAbstract:
No consensus exists on the causal mechanisms underpinning declining voting based on social cleavages – religion and class – in Europe. Previous research has emphasized two main factors: social change within the electorate (bottom-up) and parties’ policy polarization (top-down). This article presents a third level of analysis that links parties and cleavage-related social organizations, producing a factor capable of reinforcing group identity and interest representation. This hypothesis was tested for Italy in 1968–2008, where changes in the party system provided a natural experiment to assess the impact of changing structural alternatives at the party–organizational level. The level of cleavage voting in Italy then responded primarily to changes in the structure of party–organization linkages, while the impact of policy mobilization and social change was negligible.
34
Vianello, Michele. "Re-designing commons in Italy." plaNext–Next Generation Planning 1 (July 1, 2015): 65–79. http://dx.doi.org/10.24306/plnxt.2015.01.006.
Full textAbstract:
The paper gives a critical account of the recent Italian debate on Commons concentrating on some theoretical problems, with reference to two different components: the economic research on the Commons, the juridical research on the property nature of Commons. It then puts them in parallel with the social demands arisen, articulated around the buzzword “Commons”. The mutual relationship among these components is analysed, stressing the generative aspects of the encounter between scholarship on one hand and the social, discursive use of the Commons concept on the other hand. Finally a research agenda based on the results of such analysis is proposed in order to re-compose the mentioned duality and partially overcome the difficulties that today harness the Italian debate on the Commons and its possible applications in urban planning.
35
Asy'ari, Asy’ari. "PERDAMAIAN DALAM PERSPEKTIF ISLAM DAN KRISTEN." Al'adalah 22, no. 1 (January 4, 2021): 43–52. http://dx.doi.org/10.35719/aladalah.v22i1.9.
Full textAbstract:
The existence of Religion is a correction of behavioral problems that substantively cause tension, violence and even damage to the social fabric, or better known as tyranny. There is no religion established itself as a rel igion of violence and it is certain that all religions claim to be a religion of peace. But on the other hand, religion can lead to damage and even mass murder. Therefore, religious messages are ambivalent, whether religion is to solve problems or it is the source of problems. This ambivalence is emphasized with the rise of religious adherents by showing complex faces to interpret. The complex face is inseparable from the adherents of the r eligion itself, both Islam and Christian. Because the realizat ion of religious adherents have the legitimacy of the text (the source of their religious teachings).
36
Rosenfeld, Vadim, and Rida Zekrist. "Social and environmental problems of religious deviation: from critical methodology to practice." E3S Web of Conferences 284 (2021): 11021. http://dx.doi.org/10.1051/e3sconf/202128411021.
Full textAbstract:
The question of the relationship between religion and power in the post-secular era, as well as the problem of social inequality of new religious movements with traditional religions, is a real challenge, and not only to social sciences. The relevance of the topic reveals the inevitability of analyzing the phenomenon of the revival of religiosity, in which complex processes of lack of trust, the interconnection of systemic development and religious security take place. The search for solutions to the problem requires an understanding of historical experience, including an appeal to socio-philosophical analysis. The article presents a reflection on the principles in solving problems related to the prevention of the influence of destructive religious groups. The proposed example of a socio-philosophical analysis of the problem under study, as one of several interrelationships between religion, power, education and humanism, is carried out through the concepts of “spiritual security”, “religious security”, “education”, “critical thinking” and “confessional stability”. In conclusion, a thesis is proposed that allows a multi-level and deeper discussion of the problem with the ability to formulate real solutions and their conditions.
37
Ms. Medha Sarjerao Sagare and Dr. Sudhir P. Mathpati. "Godan: A Study of Social Realism." Creative Launcher 5, no. 2 (June 30, 2020): 23–29. http://dx.doi.org/10.53032/tcl.2020.5.2.02.
Full textAbstract:
With the publication of Godan, Premchand surmounted the summit of success. Godan spurs great amount introspection, which is crucial in order to come to terms with such disturbing themes as travails of the soul of the poor Indian farmers and abject poverty. The inclusion of these problems imparts a universal appeal to his novels. Godan is not a tale of misery but it is also a realistic representation of rural India. The novelist indicts Sanskritised Brahminical religion. The main thrust of Godan is to arouse the humanitarian attitude in man so that society learns to move on the path of socialism and a happy world. The novel presents a synthesis of art and society, man and his age. The novelist has expressed his views on religion, caste, social set-up and community in realistic manner.
38
Capasso, Roberto, Maria Clelia Zurlo, and Andrew P. Smith. "Stress in Factory Workers in Italy." Psychology and Developing Societies 30, no. 2 (July 24, 2018): 199–233. http://dx.doi.org/10.1177/0971333618783397.
Full textAbstract:
The ethnicity and work-related stress model (EWS; Capasso, Zurlo, & Smith, 2018, British Journal of Education, Society & Behavioural Science, 15, 1–20) integrated EWS dimensions in a multidimensional perspective combining demographic (sex, education) and individual characteristics (coping styles, Type A and Type D), cultural dimensions (acculturation strategies, perceived racial discrimination), work characteristics (work demands, work resources, rewards) and appraisals (job stress/satisfaction), in the prediction of psychophysical health conditions in migrant workers. The current research aimed to test the application of the EWS in a sample of Moroccan factory workers and hypothesised significant and specific profiles of associations between individual, ethnic and work characteristics, with psychophysical health outcomes. A questionnaire consisting of five sections measuring sociodemographics and individual differences (coping styles/personality), cultural dimensions (acculturation strategies), work characteristics, appraisals (job satisfaction/stress) and subjectives reports of health was administered to 250 Moroccan factory workers in Italy. Data were analysed using logistic regression to evaluate the independent and combined effects of all dimensions reported on the risk of suffering health problems. Data revealed specific and significant associations of individual characteristics, cultural dimensions and job characteristics with health outcomes. Findings will be useful in defining psychological interventions to promote well-being in specific workplaces supporting the dimensions suggested by the model applied.
39
Foltz, Franz A., and Frederick A. Foltz. "Technology, Religion, and Justice: The Problems of Disembedded and Disembodied Law." Bulletin of Science, Technology & Society 26, no. 6 (December 2006): 463–71. http://dx.doi.org/10.1177/0270467606295007.
Full text
40
Permatasari, Ela Kristi. "Protests Against Injustice In “The Outcast” Novel By Okky Madasari (2014): Liberal Feminism Approach." SIGEH ELT : Journal of Literature and Linguistics 1, no. 2 (September 20, 2021): 96–105. http://dx.doi.org/10.36269/sigeh.v1i2.558.
Full textAbstract:
This research is carried out to describe the role of liberal feminism in the Outcast novel. The outcast represents Okky Madasari (the writer) for those whose are banished because of their belief. This research is about a social problems which are faced by an Ahmadi as an excommunication. The social problems which are discussed in this research are injustice. The purpose of this research is to expose Maryam’s struggle to get justice for a religion organization called Ahmadi. .Based on the outcast novel the result of analysis shows that the role of liberal feminism is very important toward the social problem, social discrimination, criminality, educations, religion, economic and business, anxiety, psychoanalytic, traumatic experiences, sacrifice, and marriage norm.
41
ELBAKYAN, EKATERINA S. "DYNAMICS OF SOCIAL FUNCTIONS OF RELIGION AND RELIGIOSITY DURING THE PANDEMIC." Study of Religion, no. 3 (2021): 104–17. http://dx.doi.org/10.22250/2072-8662.2021.3.104-117.
Full textAbstract:
The article examines the metamorphoses that occurred in the religious practices of various denominations during the pandemic. Through the strengthening, thanks to the pandemic, the dynamics of the social functions of religion (integrative, communicative, normative-regulatory, legitimizing), the author examines the changes in the structure of modern religiosity, highlighting and characterizing three main types: institutional, individual and individual-institutional religiosity. The author pays special attention to the individual-institutional type of religiosity, believing that the carriers of this particular type of religiosity experienced the least psychological problems in connection with the closure of churches, mosques, prayer houses. Analyzing the social functions of religion, and, in particular, the communicative function, the author examines in detail the process of virtualization of religion, which has significantly intensified in the last year and a half (“cyberreligion”, “online religion”), indicates a close relationship between the individual-institutional type of religiosity and the dynamics of communicative the functions of religion, reflected, in particular, in the strengthening of the virtualization of religion. The author sees the key tendency in the change in the structure of religiosity in the change in the ratio between its three main types towards the percentage increase in the carriers of individual-institutional religiosity.
42
Segal, Robert A. "Functionalism Since Hempel." Method & Theory in the Study of Religion 22, no. 4 (2010): 340–53. http://dx.doi.org/10.1163/157006810x531120.
Full textAbstract:
AbstractIt is usually assumed that, as an approach to religion, or to culture in general, functionalism is passé. Functionalism has been superseded by structuralism, poststructuralism, and postmodernism. Yet the appeal of functionalism as an explanation of the existence or persistence of religion has meant the continuing appearance of functionalist works on religion, which hail mainly from the social sciences. This article focuses on the philosophical problems posed by functionalism. Some of those problems are hoary. Others, while already recognized, were presented in their classic form in 1959 by Carl Hempel. Only those social scientists with philosophical proclivities were ever affected by Hempel’s challenge. Their unanimous response has been to try to meet the challenge, and the fate of functionalism has been assumed to rest with the response to Hempel. This article presents responses by philosophers themselves to Hempel. It concentrates on the response by Robert Cummins, who defends functionalism in biology and, by implication, social science by recharacterizing it—and in turn making Hempel’s challenge irrelevant. What a functionalist approach to religion guided by Cummins’ depiction of functionalism would look like is offered.
43
Kurniawan, Kurniawan. "ISLAM SEBAGAI SISTEM BUDAYA, REALITAS DAN KEBERAGAMAN PERSPEKTIF BASSAM TIBI." Borneo : Journal of Islamic Studies 1, no. 2 (June 30, 2021): 55–63. http://dx.doi.org/10.37567/borneo.v1i2.540.
Full textAbstract:
In essence, religion has a function that is closely related to people's life. It is undeniable that the combination of religion and culture forms a binding bond. In culture, it contains ideas in humans so that they form symbols in religion. This raises a social reality in the aspect of plurality in religious communities. This research examines how to understand Islam as a cultural system so that it raises social facts in the lives of various people who believe in Bassam Tibi's perspective of religion. Bassam Tibi offers a pattern of plurality in understanding the religion of culture in the form of symbolic understanding of social facts, Islam as a cultural system is able to respect religions other than Islam. This research study is in the form of research that comes from a variety of literature that discusses Islam as a cultural system, social reality, and plurality. The findings show that the politicization of religion is a social fact that produces religious fundamentalism. Fundamentalism often creates clashes in Islam and problems in political ideology in the world.
44
Lingier, Hannah. "Religion in context: History and Policy in Hume's Natural History of Religion." Journal of Scottish Philosophy 20, no. 1 (March 2022): 41–54. http://dx.doi.org/10.3366/jsp.2022.0319.
Full textAbstract:
Hume's Natural History of Religion is generally regarded as a reductionist project, in which religion is traced to its universal natural roots in the passions and imagination. This interpretation neglects: (1) Hume's view that humankind is social by nature, which implies that any naturalist explanation of religion cannot appeal to facts about individual minds alone, and (2) Hume's interest in religion as it concerns religion's effects on morality and society, effects that occur within socio-historical contexts. Religion is generated out of universal propensities, in response to the particular needs and values of communities. Both these aspects are relevant for religious policy. Hume's naturalist approach helps explain problems that attend religion, but questions about how to address these problems as they arise in particular cultures can be answered only in context. The salutary effects of toleration, for example, are not guaranteed at all times and places. The Natural History nevertheless urges the reader towards a tolerant mindset by exposing religion's universality as well as its diversity, and the moral importance of acknowledging both.
45
Yuri Arsenovich, Reyent (Reent), Akhmed Abdurakhmanovich Abdurazakov, Tatiana Evgenjevna Abolmasova, Andrey Vlademerovich Kuchenev, and Tat’yana Sergeevna Khvan. "The Convergence of Religious Legal Consciousness in the Context of Global Migration Processes." Journal of Law, Religion and State 7, no. 3 (December 13, 2019): 337–64. http://dx.doi.org/10.1163/22124810-00703004.
Full textAbstract:
The purpose of this research is to identify the peculiarities of religious legal consciousness and to review the conflicts, gaps, and additional specific problems arising amidst a convergence of peoples confessing Islam within the European legal-cultural domain. Approaching this question from the perspective of Russian scholarship, the authors evaluate and apply methods of inquiry such as sociological surveys and analysis of law enforcement practices, together with historical, dialectico-materialistic, interdisciplinary, and logical approaches. The given article highlights problems of cultural interaction with special reference to the role of religion in this process, including relative degrees of legal implementation of religion and the influence of religion on personality formation. Here religion is regarded both as a means of social regulation and as a reflection of the specific characteristics and cultural environment of a particular community with its concepts of justice, legality, and ethics. In general, modern secular states fail to take into account the different roots of religious legal consciousness in different cultures, instead perceiving the legality of a juridical fact through the prism of their own respective cultures. Nonetheless, understanding the mechanisms through which legal consciousness forms – including the impact of religion on such formation – represents an important tool for addressing and resolving a number of grave social problems.
46
Fiorillo, Damiano. "Workers’ health and social relations in Italy." Journal of Economic Studies 43, no. 5 (October 10, 2016): 835–62. http://dx.doi.org/10.1108/jes-11-2014-0193.
Full textAbstract:
Purpose The purpose of this paper is to investigate whether social relations are associated with the health of workers. It uses two types of health status measures – self-reported and more objective health – and it considers two types of social relationships: individual social relations, measured through the frequency of meetings with friends; and contextual social relations, the average frequency with which people meet friends at the community level. Design/methodology/approach A probit model is estimated from the worker sample accounting for the possibility of selecting individuals in the labour market (selection equation). Then expanded probit models (including inverse Mills ratio) are used on both self-reported and more objective health measures using new data from an income and living conditions survey carried out in 2006 by the Italian Statistics Office. Robustness checks are employed to deal with possible problems when interpreting the results. Findings The study finds that social relations are correlated with health status of workers with differences among health outcomes. Social relations at the individual level are positively correlated with self-perceived health (SPH), negatively associated with chronic condition (CC) but not related to limitations in daily activities. Contextual social relations are negatively linked with CC and limitations in daily activities but not correlated with SPH. Research limitations/implications Although the results are consistent with the argument that individual and contextual social relations influence workers’ health, the author cannot prove causality. Social implications Improving the health of workers could reduce health inequalities and could increase work performance. The implication at a macro-economic level of an improvement in the health conditions of workers is relevant in Italy, where the level of labour productivity is low compared to the other developed countries (OECD, 2013). Policy makers should consider the benefits, both at social and economic level, of public policies designed to improve the social and physical infrastructure of social relations. Originality/value This paper is the first to relate individual and contextual social relations simultaneously to workers’ health. Moreover, it makes several other contributions to this area: it control for unobserved worker heterogeneity; it uses both subjective self-reported health as well as a more objective measure of health based on CC and limitations in activities of daily living; it adopts a multilevel approach to examine in the same framework the individual and contextual relationship of social relations with individual health status of workers, in so doing, filling a gap in the literature on social capital and public health.
47
Gärtner, Christel. "Religious Change as a Challenge: Sociological Approaches in the Interpretation and Explanation of Religion." Zeitschrift für Religionswissenschaft 27, no. 2 (September 9, 2019): 268–95. http://dx.doi.org/10.1515/zfr-2018-0021.
Full textAbstract:
Abstract I will demonstrate how religious change repeatedly confronts the sociology of religion with new problems of interpretation and explanation. In the first part (I), I will take a closer look at these problems at a macro sociological level. In doing so, I will provide a brief historical outline and link this to the respective problems of interpretation and explanation. This historical development allows us to discuss the various explanatory models. In the second part (II), I will take a different perspective and switch to the micro sociological level. I will show how responding to the question of meaning is still possible in secular societies, where the answers handed down by religious traditions are no longer accepted as a matter of course. In this part, I will take up the problems of explanation previously outlined and trace in particular the transformation of church-based religion into subjective forms of religiosity. My paper focuses on the following questions: How are social developments and religious change interwoven? How do theories in the sociology of religion explain religious change? What does social modernization and functional differentiation mean for the individual? What effects does modernity have on religion and in particular on the religiosity of individuals?
48
Rahmana, Zulfiqri Sonis. "Resolusi Konflik Sosial Keagamaan Di Kota Bandung." Religious: Jurnal Studi Agama-Agama dan Lintas Budaya 2, no. 2 (August 30, 2018): 162–73. http://dx.doi.org/10.15575/rjsalb.v2i2.3105.
Full textAbstract:
Religion must be a source of social order and inner peace as something that glamorize and glorify, and make a civilized man. Implementation of religious teachings should be a guideline for human life in order to achieve happiness together. However, in doing social life of human society faced with three problems, namely inability, powerlessness and uncertainty. So today, especially in Bandung, often socio-religious conflict played by the followers of the religion itself. Ironically, the religious teachings of the estuary is often seen as a conflict. This is the dissonance between theory and facts, causing a mismatch. Thus, the researchers want to analyze to these problems, by focusing research on socio-religious conflict resolution in Bandung, whether the function of religion as a cause of conflict or even as conflict resolution.
49
Murillo, José Ignacio. "Religión, razón y convivencia. Entrevista a Rémi Brague." Anuario Filosófico 40, no. 3 (September 18, 2018): 575–95. http://dx.doi.org/10.15581/009.40.29248.
Full textAbstract:
Prof. Brague explores in this interview the usefulness of the study of medieval thought in order to understand the problems of our time. He reflects on the different approaches to reason, politics and religion in Islam and Christianity, and the problems which derivate from the radical modern separation between society and religion. Is it correct to ascribe the casuse of social conflicts to religion or to a strong rationality? Is it possible in the long run to build a society without any religion? Why is the notion of natural law controversial in modern times? And what is the relation between natural law and the law of God, as proposed by certain religions?
50
Amelin, Vladimir N., and Arusyak Levonovna Hovhannisyan. "Religion in the Social and Political Life of Modern Russia: a Review of the Monography “Religion in Modern Russia: Contexts and Discussions”." RUDN Journal of Political Science 22, no. 4 (December 15, 2020): 664–77. http://dx.doi.org/10.22363/2313-1438-2020-22-4-664-677.
Full textAbstract:
The review reveals the main topics described in the monograph "Religion in modern Russia: contexts and discussions", published in 2019. The review examines the role of religion in the modern social and political life of Russia, the development of relations between the religious organizations and Russian state and society, the special features of the inter-religious dialogue in Russia, as well as the theoretical framework for studying the relationship between religion and the public sphere in the modern world. Modern political science pays mounting attention to the socio-cultural dimension and cultural and civilizational aspects of politics, overcoming the paradigm of modernity and the idea of linearity of political processes. Religion begins to act as one of the most important factors influencing the sphere of politics. In the current situation, when political processes are inherently post-secular, while the methods of describing them are still secular, it becomes necessary to develop new theoretical and methodological tools for studying the relationship between religion and politics. The review touches upon a possible theoretical framework for describing the role of religion in contemporary politics. The authors also pay attention to the role of religion in the formation of group identity, the socially significant functions of religious organizations, the role of religion in transmitting the most important values to wide sections of society. The review pays special attention to the problems of interreligious relations, as well as the relationship between religion and politics in Russia, emphasizes the important role of religion in resolving a number of problems in Russian society, where, in the context of the historically established coexistence of various religions and confessions, building interreligious and interconfessional dialogue is particularly important.