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Journal articles on the topic 'Religious factor'
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Ismail, N. O., and A. B. Altynbekov. "Religious factor in charity." BULLETIN Series of Sociological and Political sciences 70, no. 2 (June 25, 2020): 124–30. http://dx.doi.org/10.51889/2020-2.1728-8940.17.
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The article discusses the history of distribution and methods of charity application, which are explained from a religious point of view. It is briefly defined how it is conducted in world religions and national religions, in accordance with what norms and principles. Ignoring this size has important moral, legal, and interpersonal consequences. Our world is huge and diverse... different countries, different histories, different cultures, different religions... We can talk a lot about religious aspects, so let's focus on those moments that influenced the direction of charity in different cults that profess different faiths.
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Perevezentsev, S. V. "On the question of the religious factor in politics." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 2 (May 31, 2021): 154–70. http://dx.doi.org/10.24290/1029-3736-2021-27-2-154-170.
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The article examines the phenomenon of the religious factor in modern world politics, suggests taking into account the religious factor along with other factors of historical development (economic, political, social, natural and climatic, etc.). From the traditionalist point of view, the confrontation between the teachings of humanism and traditional religions is shown, as a spiritual confrontation of various religious teachings. The main spiritual and political processes in the modern world are revealed: the process of purposeful destruction of traditional values, religions and cultures and the process of reviving traditional values, religions and cultures in order to preserve the “blooming complexity”, i.e., the civilizational diversity of the world community. In the first process, on the basis of numerous data, shows the struggle of the supporters of the religious-philosophical doctrine of humanism with traditional religious teachings, especially Christianity, and the main task of this struggle provided dechristianization of man and society, because the Christian faith is the basis of the locomotive of world history, European civilization. The main goal of this struggle is to replace Christianity and the traditional world religions with the religion of man-God, i.e., humanism and rationalism. The author reveals the meaning of the concept of transhumanism: the creation of an artificial, unified, fully controlled world populated by biological objects without individuality or any personal characteristics at all. Thus, the ant-human essence of the religion of man-god is revealedthe destruction of the “natural man”. The article presents the main essential features of the second spiritual-political process, which is opposite to the first one. On the basis of numerous sociological studies, it is proved that in general, there is a noticeable increase in traditional religiosity and the importance of traditional religions in the world. The strengthening of the role of traditional religions and religious organizations in the life of society, especially Orthodoxy and the Russian Orthodox Church, is also recorded in Russia. At the same time, the article notes the contradictory nature of both processes, the confrontation of which is still far from complete. As a result of the analysis, three main conclusions are made. First, in the future, those peoples and civilizations whose spiritual roots will be the strongest will remain and will determine world politics, and traditional spiritual meanings and values will continue to be significant for the majority of members of a particular community. Second, those nations and civilizations that will continue to be in a state of spiritual impoverishment and, as a result, will finally lose their own spiritual sovereignty will be the losers, even to the point of complete disappearance. Third, the rejection of traditional religions, meanings and values in favor of the religion of man-god can lead humanity to the physical disappearance and replacement of “natural man” with “artificial intelligence”.
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Pires, Nuno Lemos. "The religious factor in conflicts." Revista de História das Ideias 36 (2018): 265–84. http://dx.doi.org/10.14195/2183-1718_36_13.
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Díez De Velasco, Francisco. "The Visibilization of Religious Minorities in Spain." Social Compass 57, no. 2 (June 2010): 235–52. http://dx.doi.org/10.1177/0037768610362410.
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The author presents the increasing visibilization of the multitude of religious possibilities that are currently on offer in Spain and that form such a clear counterpoint to what for centuries was the one and only religion in this country: Catholicism. He proposes a presentation divided into three parts, which analyse the following visibilization factors: 1) The heritage factor, as seen in the multiplication of visible alternatives of all kinds that minority religions put forward; 2) The legal factor, which in Spain divides religious groups into five categories, characterized by differences, inequalities and privileges; 3) The numerical factor, a problematic aspect that relates to the difficulties of religious quantification in Spain, reflective of the complexity of religious identity in this country and the struggle to obtain reliable statistical data.
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Perevezentsev, Sergey V. "Spirituality as World Politics Factor." Almanac “Essays on Conservatism” 29 (September 19, 2019): 148–67. http://dx.doi.org/10.24030/24092517-2019-0-3-148-167.
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he article examines the phenomenon of the spiritual factor of historical development, its influence on the emergence of various historical phenomena, and proposes to take into account the spiritual factor along with other factors of historical development (economic, political, social, climatic, etc.). The concepts of “spirit”, “spirituality”, “spiritual crisis”, “spiritual confrontation” are considered in the traditional for those concepts religious key. From the traditionalist point of view, the concept of “humanism” as the religion of man-God is analyzed. The article shows the confrontation between the teachings of humanism and traditional religions, as spiritual confrontation of various religious teachings. The main spiritual and political processes in the modern world are revealed.
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Shestakova, A. G. "Religious Factor in World Politics." Sociology. Politology 16, no. 1 (March 20, 2016): 101–5. http://dx.doi.org/10.18500/1818-9601-2016-16-1-101-105.
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Melnyk, Yuliia. "Religious factor of political responsibility." Bulletin of Mariupol State University. Series: History. Political Studies 10, no. 28-29 (2020): 233–41. http://dx.doi.org/10.34079/2226-2830-2020-10-28-29-233-241.
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The article examines the religious factor of political responsibility features at the present stage. The purpose of the article is to determine the role of the religious factor of political responsibility, to study the place of religious political responsibility in the system of types of political responsibility in modern conditions of religion politicization. An analysis of the political process and its subject structure undoubtedly provides an opportunity to assert that political responsibility plays a significant role in the mechanisms of its harmonization. Being on the path of creating the rule of law, modern Ukrainian society is influenced by various factors, among which a significant role belongs to religion. The relationship between religion, morality, ethics and politics leads to conclusions about the formation and existence of a specific type of political responsibility – religious political responsibility, the sanctions of which are more severe to the norms of morality and ethics. The existence in the political process of feedback between civil society institutions, public authorities and religious organizations, the participation of priests in elections and the creation of political parties by religious organizations and their leaders, indicates the spread of religious and political responsibility, makes them its subjects . A study of the composition of political responsibility provided an opportunity to conclude that religious political responsibility is inherent in the highest public authorities only in the case of mono-confessionalism at the state level. Religious organizations have become subjects of political responsibility due to the steady trend of politicization of religious relations and religion in general. In Ukraine, cases of religious political responsibility include abuse of trust in «religious» voters, use of parishioners as an administrative resource, manipulation of confessional attributes to confirm their actions and election programs, and so on. The consequences of religious and political responsibility can be public condemnation by society and religious organizations, expulsion from a particular religion, growing distrust of the government, future distrust of voters, non-re-election, and so on.
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Islamov, Zahid, Durbek Rakhimjonov, and Aziza Nosirova. "Religious Xenophobia as a Factor in Cause of Extremism and Terrorism." International Journal of Psychosocial Rehabilitation 24, Special Issue 1 (February 28, 2020): 417–25. http://dx.doi.org/10.37200/ijpr/v24sp1/pr201173.
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van Lieburg, Fred. "In saecula saeculorum." Church History and Religious Culture 98, no. 3-4 (December 12, 2018): 319–43. http://dx.doi.org/10.1163/18712428-09803025.
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AbstractThis article offers a personal perspective on religious history after the institutionalisation of this field in the History Department at Vrije Universiteit Amsterdam in 2015. In essence and method, religious history is like history of religion(s). In German and Dutch, one can speak of Religionsgeschichte or religiegeschiedenis/godsdienstgeschiedenis. Different terms are in use in English and French, reflecting the different traditions in the disciplines of theology and history. History of religion(s)/histoire des religions is commonly associated with comparative studies of (non-Christian) religions, while religious history/histoire religieuse developed as a specialisation within general history (mostly concerned with Christianity and therefore close to what is known as church history or ecclesiastical history). While understanding religious history as general history with a focus on the religious factor in cultural, social, and political realities, various research traditions should be converged and integrated by means of conceptual exchange, cross-disciplinary approaches, and linked scholarly networks. Given the interest in global dimensions and long-term developments, computer-assisted research of digitalised sources is recommended for doing religious history today.
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Akhverdiev, Erwin, and Alexander Ponomarev. "Religion as Factor in Formation of Law: Current trends." SHS Web of Conferences 50 (2018): 01024. http://dx.doi.org/10.1051/shsconf/20185001024.
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This article consists of the following parts: introduction, methodology, research results, analysis, and discussion. The article is devoted to religious law formation research from a historical and modern prospective. The authors consider the most prevalent religions in present-day society such as Hinduism, Christianity, Islam, and Buddhism and the way in which these religions influence legislation of India, Russia, Thailand, the United Kingdom and Muslim states. Furthermore, the author researches relationship between religion, law, and morality to reveal theoretical and practical links between religion and law. The explanation of the criteria for the legal provisions morality of is an obvious fact. In this regard, analysis of religious values and morality mutual influence is a necessary step of scientific research. This point provided a basis for studying the basic tenets of Christianity, Islam, Hinduism, and Buddhism in terms of their ability to determine law. In conclusion, the authors note that the search for the rule we are looking for is not absolute, and many lawyers denied the very possibility of its existence. However, the authors come to the conclusion that complete denial of religious determinism of law restricts the range of possible tools for studying law formation.
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Palinchak, M. M., Kucharchyk Rudolf, and D. M. Steblak. "RELIGIOUS FACTOR IN THE INTERNATIONAL RELATIONS." Scientific Journal "Regional Studies" 18 (2019): 62–66. http://dx.doi.org/10.32782/2663-6170/2019.18.10.
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Hrydkovets, L. "The Crisis Factor in Religious Development." Herald of Kiev Institute of Business and Technology 39, no. 1 (March 28, 2019): 49–56. http://dx.doi.org/10.37203/kibit.2019.39.10.
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The article presents the stages of the religious development of personality. There is represented by periods: prenatal (the main phase of favorability, phase of an ancient faith, phase of quasi-religious behaviour), early childhood (phase of maternal religiosity, phase of development of prerequisites for individual religiosity), the preschool period (phase of encouraging religiosity, phase of individual religious interest), younger school age (phase of transition from external to internal, identification phase), an early teenager (phase of religious criticality, phase of relay autonomy), a late teenager (phase of religious romanticization, phase of religious integration), youth (phase of religious re-thinking, phase of spiritual accumulation), early maturity (phase of religious stability), middle-age (phase of religious ascent), late maturity (wisdom phase). There are results of a pilot study on the specific behaviour of infants from religious backgrounds in temples of different religious communities (parish temple, a temple of another denomination, another temple of denomination of parents). The results of local empirical studies on the influence of the form and type of religiosity on the level of individual indicators of psychological well-being of a person are presented (attitude to self, attitude to people, attitude to life, attitude to God). The analysis of the crisis potential of the stages of religious development for the social, psychological and spiritual development of personality is carried out. The categorical definitions of the constituents of constructive/destructive passage of crisis stages of religious development by the singularity are presented.
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Black, Alan W., Gary D. Bouma, Beverly R. Dixon, and John Bodycomb. "The Religious Factor in Australian Life." Review of Religious Research 30, no. 1 (September 1988): 90. http://dx.doi.org/10.2307/3511849.
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Cohen-Zada, Danny, and Moshe Justman. "The religious factor in private education." Journal of Urban Economics 57, no. 3 (May 2005): 391–418. http://dx.doi.org/10.1016/j.jue.2004.12.005.
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Mol, Hans, Gary D. Bouma, and Beverly R. Dixon. "The Religious Factor in Australian Life." Sociological Analysis 48, no. 4 (1988): 387. http://dx.doi.org/10.2307/3710881.
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Цыпин, Владислав. "The Religious Factor of Ethnic Identification." Праксис, no. 2(2) (September 15, 2019): 37–47. http://dx.doi.org/10.31802/2658-6517-2020-2-2-37-47.
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Дефиниция понятий «этнос» и «нация» является проблематичной для современных исследователей. В статье анализируется религиозная составляющая такой дефиниции, прослеживается логика исторического развития понятия «этнос» и его современная интерпретация в межэтнических и межконфессиональных отношениях. The definition of concepts of ethnos and nation is problematic for modern researchers. In article the religious component of such definition is analyzed, the logic of historical development of the concept “ethnos” and its modern interpretation in the interethnic and interfaith relations is traced.
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Mykhalskyi, Ihor. "The Violence Based on Religion as a Factor of the Distribution of the World Political Process." Journal of Vasyl Stefanyk Precarpathian National University 5, no. 3-4 (December 20, 2018): 25–32. http://dx.doi.org/10.15330/jpnu.5.3-4.25-32.
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The article deals with the role of political violence in the modern world through the prism of exacerbation of cultural-religious contradictions. Based on the analysis of statistical data, the tendencies of the spread of confrontation on religious grounds have been revealed, such as discrimination and impairment of the rights of religious communities, ethnic-confessional conflicts, and the spread of transnational religious terrorism. It is concluded that the politicization of religions is a significant factor of social and political destabilization both at the regional and global levels
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Miroshnikova, Elena. "Religious Factor in the Implementation of the UN New Urban Agenda." Logos et Praxis, no. 1 (December 2020): 134–40. http://dx.doi.org/10.15688/lp.jvolsu.2020.1.14.
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The article discusses the importance of taking into account the religious factor in the implementation of sustainable development plans for modern cities based on the analysis of the UN integrated program New Urban Agenda. Urbanization is one of the challenges that is significantly changing the geopolitical and religious landscape. The multi-million-strong concentration of people with different worldviews and cultural traditions in a megalopolis creates a lot of technological and humanitarian problems not only for a particular country, but for the world as a whole. In this regard, the role of large cities as global policy actors is increasing. The UN developed a comprehensive program New Urban Agenda (2016), which is aimed at the sustainable development of the modern city. This program ignores the role of the religious factor in solving socio-economic and humanitarian problems caused by growing urbanization. Despite the crisis state of some religions in various parts of the world, the number of people who engage in religious activities is growing, and today there are 84 per cent of such people. The social activities of various religious organizations are respected, and they make a significant contribution to the sustainable development of the modern city. The role of religious organizations at the local level is particularly significant. It is necessary to mention the ambivalent role of religion, namely, the manifestations of its disintegrating function: intolerance of other beliefs, refusal to observe the secular norms of the community, extremist appeals and terrorist acts under religious slogans. Addressing the issue of the public role of religion and the use and interpretation of religious symbols is one of the problems of sustainable urban development. The idea of just and peaceful coexistence in a modern city cannot be realized without a constructive dialogue between state, public and religious organizations. Of particular interest is the Rabat Plan (2017) by religious organizations to promote the implementation of the New Urban Agenda. Religious organizations can make a constructive contribution to economic progress not only by making substantial financial contributions, but also by demonstrating the practical implementation of the moral values of mutual understanding and respect.
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Allitt, Patrick, David C. Leege, Lyman A. Kellstedt, John C. Green, James L. Guth, Ted G. Jelen, Corwin E. Smidt, Kenneth D. Wald, Michael R. Welch, and Clyde Wilcox. "Rediscovering the Religious Factor in American Politics." Contemporary Sociology 23, no. 3 (May 1994): 370. http://dx.doi.org/10.2307/2075317.
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Wittmann, Jeffrey J. "A Factor Analytic Study of Religious Motivation." Psychological Reports 58, no. 2 (April 1986): 457–58. http://dx.doi.org/10.2466/pr0.1986.58.2.457.
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An extended pool of religious motives was developed by asking a heterogeneous group of 302 volunteers to report three motives for their religious activity. Each of the 905 motives, compared to prior motivational lists, gave a list of 103 non-overlapping religious motives. Then homogeneous motivational dimensions through a factor analysis of the 103 motives were identified by asking 220 individuals to rate the importance of each motive in their own religious activity. Eleven primary factors were extracted.
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Tiryakian, Edward A. "The Missing Religious Factor in Imagined Communities." American Behavioral Scientist 55, no. 10 (September 13, 2011): 1395–414. http://dx.doi.org/10.1177/0002764211409563.
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Benedict Anderson’s Imagined Communities has redrawn understanding of the loci and agents of modern nationalism. Whereas standard interpretations had privileged the movements of modernity of Western nation-states, Anderson’s analysis gave priority to the role of peripheral elites in “imagining the nation” beyond the boundaries of the everyday world. What Anderson leaves out altogether in his seminal study is the bearing of the religious factor in various peripheral settings in such regions as sub-Sahara Africa and East Asia. This article, extending Max Weber’s notion of charismatic leadership, proposes that in concrete cases of “colonial situations” in Africa and in two East Asian countries of weak states, religio-political figures arose seeking a new social order that had mass appeal. Their successes and failures should be seen as integral comparative aspects of nationalism and modernity
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Huemmer, Andrew. "The Religious Factor in Russia's Foreign Policy." Europe-Asia Studies 66, no. 5 (May 28, 2014): 848–49. http://dx.doi.org/10.1080/09668136.2014.912848.
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Levin, Jeffrey S., and Preston L. Schiller. "Is there a religious factor in health?" Journal of Religion & Health 26, no. 1 (March 1987): 9–36. http://dx.doi.org/10.1007/bf01533291.
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Krylov, A. V. "THE RELIGIOUS FACTOR IN THE «ARAB SPRING»." MGIMO Review of International Relations, no. 4(31) (August 28, 2013): 43–51. http://dx.doi.org/10.24833/2071-8160-2013-4-31-43-51.
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A huge wave of mass protests for the last years has lead to a collapse of many longstanding traditional regimes in some Arab states (Egypt, Tunisia, Libya and Yemen). In other states (Syria, Bahrain, Jordan, Saudi Arabia, Algeria and Morocco) a serious aggravation of political situation occurred. Many experts in Russia as well as abroad share an opinion that the phenomenon of the “Arab revolution" or the so cold "Arab Spring" has the same basic pattern: after the beginning of unrest in North Africa and the Middle East the Islamist political parties, organizations and groups are gaining strength, popularity and influence. The main content of the article is focused on the analysis of religious, political, socio-economic and other aspects of the contemporary ideology and practice of the radical Islam, its threats and challenges. The current situation in the region has favored the creation of a new political alliance in the Greater Middle East. Now the US administration's policy in the Middle East is aimed at the advancement of the of the radical Islam front to Iran, North Caucasus region and Central Asia. This policy corresponds to the global strategic interests of the U.S. regional partners including Petro-Islamic States, Turkey and even Israel. Analyzing the situation around Syria the author notes that the steps undertaken by the members of the new regional alliance to eliminate B. Assad - another victim of the "Arab Spring" – can, first of all, aggravate an extremely unstable situation in Syria, and, secondly, create a real perspective of the radical Islam advancement right up to the borders of the Russian Federation.
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Fylypovych, Liudmyla O. "Geography of Religion." Ukrainian Religious Studies, no. 8 (December 22, 1998): 48–55. http://dx.doi.org/10.32420/1998.8.181.
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The geography of religions is one of the religious sciences, which is intended to study the spatial pattern of the process of the origin and distribution of different religions, to give a modern religious map of the world and statistical data on the spread of different religions, to predict the prospects of changing confessions in the territorial configuration of their activities. Within this science, the role of the natural factor in the emergence and distribution of religions of a certain denominational certainty in different countries and continents is explored, the autochthonality of certain religious entities of certain geographical regions is revealed, it turns out in the historical retrospect of the appearance of other religions there and, accordingly, the fate of local currents, the spread world religions, the conditions of origin and ways of possible overcoming of inter-confessional and interreligious confrontation are considered, the relationship between ethnic and religious denominations in religious mobility is revealed, mapping of religions is carried out.
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Abduqodirov, Akmalkhoja, and Shavkat Saidov. "Islamic Values As A Factor In The Formation Of Personality." American Journal of Applied sciences 03, no. 02 (February 9, 2021): 1–5. http://dx.doi.org/10.37547/tajas/volume03issue02-01.
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This article analyzes one of the most pressing problems among young people today is religious values. In today's fast-paced world, the number of young people who do not know what is halal and what is haram is growing. This, in turn, leads to an increase in crimes such as bribery, fraud, theft, various misdeeds in society. This article discusses the role of religious values in combating and preventing the above-mentioned vices through religious values.
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Gull, Mubashir, and Akbar Husain. "Reliability, Validity, and Factor Structure of Religious Coping Scal." Iranian Rehabilitation Journal 18, no. 3 (September 1, 2020): 301–8. http://dx.doi.org/10.32598/irj.18.3.942.1.
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Objectives: Parenting is a difficult task. Factors like social support, sense of coherence, self-esteem, hardiness, optimism, internal locus of control, and religious coping play a vital role in this area. This study aimed to develop a religious coping measure for parents of differently-abled children. It also aimed to explore the factor structure and reliability of a religious coping scale. Methods: Two hundred parents of differently-abled children completed the research measure. The mean age and standard deviation of the parents were 40.04 and 5.31 years, respectively. Exploratory factor analysis was employed to identify the potential factor structure of the religious coping scale. Results: The findings of this study demonstrated that the religious coping scale had 5 factors comprising “divinely seeking”, “coping attitude”, “religious faith”, “sense of possibility”, and “spiritual and social support”. Discussion: The study showed that the scale had good internal consistency, factorial, and content validity. Furthermore, a significant positive association was found between the dimensions of the religious coping scale. The results suggest that this scale is a reliable and valid tool for measuring religious coping among parents of differently-abled children.
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Valiyeva, A., and M. Kabakova. "Religious orientation of spouses as a factor of relations in interethnic marriage: psychological aspect." Journal of Psychology and Sociology 65, no. 2 (2018): 22–33. http://dx.doi.org/10.26577/jpss-2018-2-633.
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Doherty, Bernard. "Sensational Scientology!" Nova Religio 17, no. 3 (February 2013): 38–63. http://dx.doi.org/10.1525/nr.2014.17.3.38.
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The role of communications and information media long has been acknowledged as a key factor in religious controversy. Since the 1970s “cult wars,” new religions scholars have focused considerable attention on how the media communicate, influence and frame public perception of new religious movements. In this article, I briefly survey ways in which constant changes in communications media and consumption require scholars to reassess interaction between the media and new religious movements. Using as a test-case the Church of Scientology’s interaction with Australian “tabloid television” programs in a series of heavily publicized controversies, I outline some traditional journalistic practices and media constraints, identified by scholars, in television coverage of Scientology in Australia. I will introduce a series of additional practices and contingent factors dealing specifically with tabloid television which may assist scholars in assessing the complex relationship between the media and new religions.
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Machai, Olena. "Religious factor in establishing the Mongolian authorities in Georgia." Bulletin of Mariupol State University. Series: History. Political Studies 10, no. 27 (2020): 27–37. http://dx.doi.org/10.34079/2226-2830-2020-10-27-27-37.
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The article is devoted to the religious relations in the territory of Georgia in the initial stages of the formation of the Mongol Empire and the State of the Hulaguids. Georgia emerged as a powerful state in the Caucasus region at the beginning of the 13th century. However, the expansion of neighboring Khorezm and Islamization around was a major threat in these times. In an effort to protect realm, King of Georgia Georgy XIV Lasha and Queen Rusudan went into alliance with the Catholic Church. However, the Catholics did not aim to save Georgia from Khorezm, so the alliance did not actually existing. The Mongol invasion of Georgia in 1220 was difficult. However, the Mongols have shown tolerance since the beginning of the conquest. The paper analyzes the eyewitness testimonies on efforts to bring peace between Christians and Mongol khans. Such a tolerant religious policy is conditioned by the Mongols' own belief - shamanism, which implies belief in the power of Heaven and fear of punishment for the image of any of the gods. However, there is a rather pragmatic reason for such a toleration: peaceful relations with other religious communities of the empire helped to suppress the resistance of the conquered peoples. For example, the clergymen of all religions were exempt from taxes, and the Mongolian army, as a rule, did not destroy religious buildings during the conquest. Moreover, the khans asked priests of different denominations to pray for them. According to the testimonies of Catholic missionaries in Karakorum, there were a Christians among the Mongol Aristocracy, rather a Nestorian orientation. Therefore, since the beginning of the Mongol conquest of Georgia, Nestorianism has also spread in its territory. During the establishment of the Khulaguid authorities in the Caucasus, Nestorians, who also belonged to the ruling sections of society, took care and custody of Georgian monasteries, assisted clergy and pilgrims. In particular, it was during the rule of the Hulagu that monasteries and churches were established and built in the state, schools and scientific centers were operating, and pathways for pilgrims were laid. In the process of conquering new territories, the Mongols paid great attention to the religious situation in a particular region. In particular, they were able to profitably use military conflicts that were formed on religious grounds. Therefore, in comparison to the possible Islamization of Georgia, the Mongol invasion helped to preserve the Christian religion. The transition of Georgians to Catholic power was also not carried out, which saved the state from possible manipulation by Rome. Although the Mongols were pagans from the beginning of the empire's creation, they were tolerant of Christians both throughout the country and in Georgia in particular. In turn, the Christian Church supported the Mongolian authorities. Georgian clergymen and local mthavars continued to build monasteries and pilgrimage routes; Georgia has been able to preserve Orthodox Christianity as a state religion.
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Nikiforova, Basia. "RELIGIOUS PLURALISM AS A FACTOR OF IDENTITY DEVELOPMENT." CREATIVITY STUDIES 1, no. 2 (December 31, 2008): 139–47. http://dx.doi.org/10.3846/2029-0187.2008.1.139-147.
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This article deals with religious pluralism as a factor of identity development. Multiculturalism is the key term used in describing and debating the national, cultural and religious pluralism in post‐modern societies. The paper draws attention to the significance of the religious factor within existing multicultural contexts, as well as highlights some of the implications of religious pluralism might have for identity. The author offers to look on the new vision of identity as a potential way of its development and to analyze the changing of identity's criteria and borders. The religious pluralism is analysed in the context of such tendencies as the multicultural and multi‐religious communities as a result of mass migration.
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Mita, Rudina. "Religious Harmony, An Important Factor in the Political Unity of Albanians in Years 1912-1924." European Journal of Social Sciences Education and Research 8, no. 1 (December 1, 2016): 26. http://dx.doi.org/10.26417/ejser.v8i1.p26-30.
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In the years 1912-1924, Albania was the place in which were four religions: Islam, Orthodox, Catholic and Bectashi. The ideological, political, cultural, educational movement known as the Albanian National Renaissance, (`30 years of the XIX century until 1912 with the declaration of independence of Albania), it devoted an important attention of the political unity of Albanians face as chauvinistic platforms like Megaliideja and Narcetania. present at the time and at high risk for Albanians. The objective of these platforms was as much territorial and assimilationist. The equality of nationality and religion was an idea which was becoming bigger; who was turk was a Muslim, who was catholic was Latino, who was greek was Orthodox. Endangered the existence of a nation. Albanian Renaissance before 1912 aimed to find ways and approsiate means that political unity of Albanians does not sullied in front of assimilating platforms. An important political act for albanians was the Declaration of Independence from the Ottoman Empire on 28 XI.1912. In such a decisive moment religious unity should be an important part for the benefit of political unity. The motto of the Renaissance was "The religion of Albanians is Albanianism", which resulted successfully. During these years albanians demonstrate unity and religious tolerance for political unification. Among the facts that demonstrated this thing mentioned: The government proposed by Ismail Qemal (primeminister) in the moments of the declaration of independence was not approved by the Albanian personalities in the assembly of Vlora. As part of its dominant elements of the Muslim faith, being rewritten after the elements of the four religions in Albania. Proof of this religious unity was the Regency, (Supreme Council), in 1920 the functions of Monarch with four personalities of four religious which functioned until 1924. This clearly demonstrates that the Albanians of all religious in front of national interests were unique. Respecting religious affiliations between them.
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Tytarenko, Vita Volodymyrivna. "Prediction in the religious sphere as a factor for ensuring the stability of social development: philosophical and religious studies analysis." Religious Freedom, no. 17-18 (December 24, 2013): 29–34. http://dx.doi.org/10.32420/rs.2013.17-18.980.
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The Milan edict 1700 years ago - in 313 proclaimed religious tolerance on the territory of the Roman Empire. How religious tolerance can exist in today's multiconfessional world, where there are processes of convergence of politics and religion, when the return of religion to the public arena and in world politics, in particular, raises the question of the peculiarities of its functioning. Securitization, and even more substantiated scenarios of the religious future? What, in fact, will mean deepening the process of globalization for the future of religion? Confrontation of two central trends in this process: the interpenetration of elements of different religions and their peculiar convergencealization? The resistance of unification and "borrowing", which will be accompanied by the growth of fundamentalist and conservative movements? As we see, there are a lot more questions than answers. At the same time, politicians and religious scholars respond somewhat differently to these and a number of other issues. The consensus of their forecasts is evidently the following - grounding on ever-increasing religious pluralism.
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Кузнецов, О. "РЕЛІГІЙНИЙ СВІТОГЛЯД ЯК ФАКТОР ЕКЗИСТЕНЦІЙНОЇ ОСМИСЛЕНОСТІ ЖИТТЯ." Вісник ХНПУ імені Г. С. Сковороди "Психология", no. 61 (2019): 95–118. http://dx.doi.org/10.34142/23129387.2019.61.06.
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The Aim of the study is to identify the types of religious outlook of the individual and to determine the features of the existential fullness of life in individuals, depending on the type of outlook (worldview). Research sample and methods. The sample was 366 persons. The study applied 1) the author's method of revealing the type of religious outlook, 2) diagnostics of life-purpose orientations, 3) self-actualization of personality, 4) existential resources of the personality, 5) existence, 6) personal reality, 7) self-development of personality, 8) personal resourcefulness, 9) personal realizability. Results. The cluster analysis identified five types of religious worldview: religious, mystical, agnostic, atheistic, and agnostic-atheistic. The types of worldview were characterized. Conclusions. The mystical type of religious outlook implies understanding of reality through intuition. It has the least personal exhaustion, that is, satisfaction with his own realization in life. Agnostic type of religious outlook characterizes a person who considers it fundamentally impossible to know objective reality through the subjective experience of individual and therefore considers it impossible to know the truth in the questions of the existence of gods, eternal life and other supernatural beings, concepts and phenomena. Type is characterized by the least purpose of life. The religious type characterizes a deeply religious person. The type is characterized by high purpose of life, understanding of the true nature of mankind, developed existential resources of faith, charity and acceptance, the ability to self-transcendence. The atheistic type of religious outlook characterizes a person who does not believe in the existence of God and supernatural phenomena. The type is characterized by high purpose of life, understanding of the true nature of man, developed resources of freedom, meaning, charity, a moderate level of existential fullness of life, a high level of need for self-development against the background of a low degree of ownership of self-development mechanisms. The agnostic-atheistic type of outlook is an intermediate form between the atheistic worldview. The type is characterized by a low level of comprehension of the course of life and understanding of human nature, resources of freedom, meaning, acceptance and faith.
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Senay, Ibrahim. "Are religions growing or declining? Self-reported religion and personality." Psihologija, no. 00 (2022): 7. http://dx.doi.org/10.2298/psi210719007s.
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It is not clear whether religions are on the rise or fall today. The present study investigated whether personality trait factors can predict the combined growth of religious affiliations and non-affiliations (i.e., the number of people who self-identify with a religion or do not identify with anyreligion) across socio-cultural contexts through an analysis of online survey data collected from 111 countries and 4,270 individuals. In a multiple-discriminant analysis, religion self-reports constituted three independent dimensions. Religious affiliations and non-affiliations (whether a person identifies as a member of a specific religion or identifies him/herself as an atheist or agnostic) formed separate clusters along one axis, while on the other two, they did not. Across countries, religions? growth rates significantly predicted the trait factor configuration classifying religious affiliations (seeing oneself as a member of a specific religion) differently from non-affiliations (seeing oneself as an atheist or an agnostic). The personality profile grouping affiliations together with non-affiliations had a non-significant relationship with religions? growth rates. In sum, although self-identifying with no religion (i.e., agnosticism and atheism) might not replace affiliating with a religion in the short run, it can show a non-significant trend toward competing with adhering to most popular religions. The results may have implications for understanding the impact of religious pluralism on religions? growth rates and the different growth trends associated with the complexity of religious affiliations.
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Leak, Gary K. "EXPLORATORY FACTOR ANALYSIS OF THE RELIGIOUS MATURITY SCALE." Social Behavior and Personality: an international journal 30, no. 6 (January 1, 2002): 533–38. http://dx.doi.org/10.2224/sbp.2002.30.6.533.
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Leak and Fish (1999) provided initial evidence for the validity of the Religious Maturity Scale – Version 2 (RM-2). The scale was developed to assess six areas of religious maturity specified by Allport (1950). Consequently, information concerning the number and nature of factors underlying responses to the scale is important. The analysis revealed four factors corresponding to the dynamic, differentiated, comprehensive, and heuristic aspects of religious maturity. The results have implications for the future development of specific subscales as well as for the value of Allport's theory of religious maturity.
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Fahriana, Lukita, and Lufaefi Lufaefi. "KONVERSI AGAMA DALAM MASYARAKAT PLURAL: UPAYA MEREKAT PERSAUDARAAN ANTARUMAT BERAGAMA DI INDONESIA." Ushuluna: Jurnal Ilmu Ushuluddin 1, no. 2 (May 5, 2020): 209–22. http://dx.doi.org/10.15408/ushuluna.v1i2.15331.
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Indonesia is a country that is inhabited by various religious adherents. Not a little diversity that led to conflicts. One of the factors arising from the conflict is because of the conversion of religions, especially if done by people of Islam who moved to other religion in overt. Conversion is seen as apostasy, the consequence of which is sin and must be killed. In the conversion of religion, change or is not merely due to matters of belief, or degrading religion, but many factors cause it, such as environmental factors, social relations, psychology, and even because the factor of Divine guidance. In a pluralistic society, the existence of religious conversion can glue brotherhood between religious communities. Therefore, the conversion of religion can shape one's thoughts to accept and appreciate the religion of others more openly in many perspectives.
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Strelhow, Miriam Raquel Wachholz, Livia Maria Bedin, and Jorge Castellá Sarriera. "Children's Religious Coping Scale: Adaptation and Psychometric Properties." Paidéia (Ribeirão Preto) 27, no. 66 (April 2017): 107–16. http://dx.doi.org/10.1590/1982-43272766201713.
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Abstract: Religious coping refers to the use of strategies related to religious faith in coping with stressful situations. This study presents the adaptation of the Children's Religious Coping scale (CRC) for Brazilian children and verifies its psychometric properties. Participants are 1,612 children (54.71% girls) between 8 and 13 years old (M = 10.19, SD = 1.47). Principal component and confirmatory factor analyses indicated that the CRC was composed of two dimensions: Positive Religious Coping, with 17 items in three factors (Belief in God's support, Seeking the religious institution, Intercession), and Negative Religious Coping, consisting of 11 items in three factors (Dissatisfaction with God or others, Negative reappraisal of meaning, Punishing reappraisal). The instrument showed adequate reliability, multigroup confirmatory factor analyses indicated that the items factor weights are similar by sex. The scale showed good fit indices for this sample, demonstrating that it can be a promising instrument for future research.
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Shnurova, O. "Religious education as a factor of personality formation." Ukrainian Religious Studies, no. 36 (October 25, 2005): 256–62. http://dx.doi.org/10.32420/2005.36.1684.
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Modern ethico-philosophical literature treats spirituality as a value characteristic of moral consciousness, although spirituality is a complex and multifaceted phenomenon. Therefore, this one-sided approach is wrong. In considering this problem, two approaches were identified: theological and purely philosophical (secular).
In philosophical thought, the understanding of spirituality as a qualitative characteristic of consciousness, actions and actions of a person, its ability to do good for the benefit of society, its people, and the state, was affirmed. And if so, any person, regardless of his or her outlook, is spiritual.
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Мадина Магомедкамиловна, Шахбанова, and Лысенко Юлия Михайловна. "RELIGIOUS FACTOR IN LIFE INSTITUTIONS OF MOUNTAIN JEWS." STATE AND MUNICIPAL MANAGEMENT SCHOLAR NOTES 1, no. 4 (December 25, 2019): 255–61. http://dx.doi.org/10.22394/2079-1690-2019-1-4-255-261.
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Nuruzadeh, Shahla. "Religious factor in the formation outlook of Azerbaijanis." OOO "Zhurnal "Voprosy Istorii" 2019, no. 12_4 (December 1, 2019): 188–93. http://dx.doi.org/10.31166/voprosyistorii201912statyi104.
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Schreck, Harley. "Book Review: The Religious Factor in Australian Life." Missiology: An International Review 16, no. 1 (January 1988): 106–7. http://dx.doi.org/10.1177/009182968801600129.
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Rapp, Carolin, Richard Traunmüller, Markus Freitag, and Adrian Vatter. "Moral Politics: The Religious Factor in Referenda Voting." Politics and Religion 7, no. 2 (June 2014): 418–43. http://dx.doi.org/10.1017/s1755048314000303.
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AbstractThis article combines the research strands of moral politics and political behavior by focusing on the effect of individual and contextual religiosity on individual vote decisions in popular initiatives and public referenda concerning morally charged issues. We rely on a total of 13 surveys with 1,000 respondents each conducted after every referendum on moral policies in Switzerland between 1992 and 2012. Results based on cross-classified multilevel models show that religious behaving instead of nominal religious belonging plays a crucial role in decision making on moral issues. This supports the idea that the traditional confessional cleavage is replaced by a new religious cleavage that divides the religious from the secular. This newer cleavage is characterized by party alignments that extend from electoral to direct democratic voting behavior. Overall, our study lends support to previous findings drawn from American research on moral politics, direct democracies, and the public role of religion.
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Ashnokova, L. M., and M. N. Namitokova. "Religious Factor in the Formation of Youth Mentality." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 2 (206) (July 6, 2020): 4–8. http://dx.doi.org/10.18522/2687-0770-2020-2-4-8.
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In the article the author considers the issue that currently mentality is influenced primarily by economic, social, cultural, religious, political factors. The most important factor affecting the mentality, behavior, character of an individual, social group is religion. Today in the world the mental traits of any social group, especially youth, are more susceptible to change, since the historical development of the mentality of young people is more dynamic than the development of the mentality of other demographic groups, as it is more susceptible to innovation and innovation. Most young Russians in all regions of our multi-confessional country perceive themselves as believers. The difference in religious beliefs contributes to the separation of the youth social group. To prevent religious conflicts, it is important to form a tolerant attitude of representatives of different faiths to each other. It is indicated that the so-called imaginary religiosity appeared, when only external religiosity is presented without a deep internal commitment to dogma. These processes are most clearly visible among young people. The confessional identification of the young generation of Russians in most cases is determined purely ethnically. Often young people determine their religion not by deep convictions, but by a formal-ethnic principle. It is emphasized that at present in Russian society there are not enough cultural and moral prerequisites for the revival of genuine religious spirituality, and the difference in religious beliefs contributes to the separation of the youth environment.
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Mushtuk, Orest Z. "Religious factor as a determinant of ethnic business." Nauchno-analiticheskii zhurnal Obozrevatel' - Observer, no. 3 (2021): 93–107. http://dx.doi.org/10.48137/2074-2975_2021_3_93.
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Pronina, Tatyana S. "Migration in modern Russia and the religious factor." Pushkin Leningrad State University Journal, no. 3 (2020): 225–40. http://dx.doi.org/10.35231/18186653_2020_3_225.
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Chernyaev, E. K. "Religious Factor in Forming a National Modernization Model." Vestnik Povolzhskogo instituta upravleniya 21, no. 4 (2021): 86–95. http://dx.doi.org/10.22394/1682-2358-2021-4-86-95.
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The problem of the religious factor influence on the process of forming a national modernization model in developing societies, where institutions and elements of Western culture are borrowed, is actualized. The decline in the influence of Westernization, which contributes to the revival of traditional culture and religion in modernizing countries, is studied. Specifics of the religious factor and institutions influence on further changes in the state and society in line with the formation of a national model of modernization are analyzed.
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Shok, N. P., and N. A. Belyakova. "International Discussions on Religious Factor in Global Bioethics." Journal of International Analytics 12, no. 4 (December 26, 2021): 123–41. http://dx.doi.org/10.46272/2587-8476-2021-12-4-123-141.
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The article analyzes the cooperation of UN structures with religious non-governmental organizations, as well as with faith-based communities. The authors consider diff erent levels of the infl uence of the religious factor on the UN activity, and also articulate new directions of its development, outlined during the COVID-19 period. The authors focus on the latent semantic and structural confl ict nature of the global agenda, which is formulated by elites who recognize the “benefi ts” of religious institutions and seek to use the possibilities of religious networks, on the one hand. On the other hand, they point to internal disagreements characteristic of national religious communities, which, as a result of their participation in international dialogue, bring additional tension both to global discussions and to the internal processes of their countries. Global health, which has become an important part of international relations, puts on the agenda the search for a new ethic of global dialogue, of which religious values and religious actors are becoming a part. In the COVID-19 pandemic, trends have emerged that have made the role of religion more visible in the current global health and bioethics agenda. First of all, in connection with the threats of a global pandemic, the need to create new forms of global health management and response to epidemic threats, as well as the organization of a system of “assistance” to developing countries in the fi eld of public health.
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Aimukhambetov, Т. Т., М. М. Nurov, and A. N. Yerzhanova. "THE FACTOR OF INFORMAL RELIGIOSITY OF YOUTH." BULLETIN Series of Sociological and Political sciences 71, no. 3 (September 25, 2020): 167–74. http://dx.doi.org/10.51889/2020-3.1728-8940.23.
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The article summarizes the results of an empirical sociological study of the religiosity of young people from subjective-evaluative positions. The materials of the study revealed the prevalence of an idealistic worldview, the dominance of ideas about the deep community of religious denominations, the lack of unity in various aspects of attitude to religion, indicating the vagueness and eclecticism of religious ideas among theyouth. In comparison with the results of previous studies, a conclusion was made about a non-standard understanding of religion, religious dogmas and traditional religious denominations among young people.
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Frank, Katharina, and Christoph Bochinger. "Religious Education in Switzerland as a Field of Work for the Study of Religions: Empirical Results and Theoretical Reflections." Numen 55, no. 2-3 (2008): 183–217. http://dx.doi.org/10.1163/156852708x283041.
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AbstractThe following article addresses the current state of religious education in Switzerland and the involvement of the study of religions in this field. Since the 1990s, the existence of different religions and world-views has become a politically and socially significant factor in Switzerland. Not only representatives of public schools and particularly teachers of religious education, but also scholars of the study of religions, are challenged by the consequences of this multireligious and multicultural situation. During the past few years, religious education therefore has become a scholarly issue for this discipline in the German-speaking area. The article demonstrates what the engagement of the study of religions in the practical field of religious education should be like and how this has already been worked out. The authors differentiate between basic research, applied research and application, referring to their own research and practical experience. Based on empirical data, two basic forms of religious education are generated: religiöser Unterricht, which treats objects of religious traditions in a religious manner, including a dogmatic and a life-world sub-type, and religionskundlicher Unterricht, which treats objects of religious traditions in the scholarly way of the cultural studies. In the last part of the article some cornerstones for the implementation of the school subject Religionskunde and for the development of an applied didactics in the perspective of the study of religions are presented.