Log in

Relevant bibliographies by topics / Religious language / Journal articles

Journal articles on the topic 'Religious language'

To see the other types of publications on this topic, follow the link: Religious language.

Author: Grafiati

Published: 4 June 2021

Last updated: 31 January 2023

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the top 50 journal articles for your research on the topic 'Religious language.'

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

Gellman, Jerome I. "Religious Language." Religious Studies 21, no. 2 (June 1985): 159–68. http://dx.doi.org/10.1017/s0034412500017169.

Full text

Abstract:

When are sentences A and B the same belief? Following Quine, observation sentences A and B are the same belief when they share the same stimulus–meaning, similar patterns of assent and dissent by subjects when the sentences are queried in the presence of the same non–linguistic stimuli. As for non–observation sentences we note a suggestion of Karl Schick: apply linguistic stimuli in the form of utterances of the language, and map the connections between sentences in the language in terms of linguistic conditioned–responses to utterances. The mapping will yield a network of relations between non–observation sentences themselves, and between the latter and observation sentences at the ‘periphery’. Thus, each sentence receives its place in the overall criss–crossing of relations in the network of the language. Out of a commitment to the ‘autonomy of meaning’, we can say that when A and B are non–observational, they are the same belief when they occupy similar places in the network of sentences in a given language, or corresponding places in corresponding networks of two languages. (Since we can identify the place of sentences in the language network, and since the present suggestion identifies the sameness of belief with location identity, it turns out that there needn't be indeterminacy of translocation.)

APA, Harvard, Vancouver, ISO, and other styles

2

Keane, Webb. "RELIGIOUS LANGUAGE." Annual Review of Anthropology 26, no. 1 (October 21, 1997): 47–71. http://dx.doi.org/10.1146/annurev.anthro.26.1.47.

Full text

APA, Harvard, Vancouver, ISO, and other styles

3

Scott, Michael. "Religious Language." Philosophy Compass 5, no. 6 (June 2010): 505–15. http://dx.doi.org/10.1111/j.1747-9991.2010.00301.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

4

Slee, Nicola. "Religious Language and Religious Education." British Journal of Religious Education 9, no. 3 (June 1987): 120–23. http://dx.doi.org/10.1080/0141620870090302.

Full text

APA, Harvard, Vancouver, ISO, and other styles

5

Spolsky, Bernard. "5. RELIGION AS A SITE OF LANGUAGE CONTACT." Annual Review of Applied Linguistics 23 (March 2003): 81–94. http://dx.doi.org/10.1017/s0267190503000205.

Full text

Abstract:

Until recently, the interaction between language and religion as topics relevant to bilingualism or multilingualism has been relatively little explored, although there is an extensive body of research on religious language. This chapter first provides an overview of earlier work, much of it on the translation of sacred texts into various languages. Past research has also identified the linguistic consequences of the spread of various religions, particularly with respect to choice of ritual language and orthographic systems. The language use patterns and practices historically characteristic of different religious traditions, including Buddhism, Christianity, Hinduism, Islam, Judaism, and Quakerism, are reviewed. The chapter then describes the linguistic effects of missionary activity in several postcolonial settings, concentrating mainly on those pertaining to Christian groups. Other recent research has examined the linguistic consequences of linkages between regionally prominent languages and dialects and religious practice in diverse international locations. Relationships between immigration and language maintenance and shift in religious domains are also discussed. The chapter concludes by noting that recent political events, interest in conversion efforts of religions other than Christianity, and growing recognition of the academic legitimacy of the field of language and religion predict a likely increase in applied linguistic research in this area.

APA, Harvard, Vancouver, ISO, and other styles

6

van der Lans, Jan, and Przemyslaw Jablonski. "Religious Language Interpretation." Archive for the Psychology of Religion 21, no. 1 (January 1994): 208–19. http://dx.doi.org/10.1163/157361294x00165.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

VAN OUWERKERK, CONRAD A. J. "RELIGIOUS EXPERIENCE, RELIGIOUS LANGUAGE AND BIOGRAPHY." Bijdragen 46, no. 3 (January 1985): 270–88. http://dx.doi.org/10.2143/bij.46.3.2016249.

Full text

APA, Harvard, Vancouver, ISO, and other styles

8

Harrison, Victoria S. "Metaphor, Religious Language, and Religious Experience." Sophia 46, no. 2 (May 17, 2007): 127–45. http://dx.doi.org/10.1007/s11841-007-0018-3.

Full text

APA, Harvard, Vancouver, ISO, and other styles

9

ZAFER, Cem. "THE USE AND EFFECTS OF LANGUAGE IN RELIGIOUS LANGUAGE: INVESTIGATION OF RELIGIOUS LANGUAGE." Journal of Academic Social Sciences 89, no. 89 (January 1, 2019): 627–40. http://dx.doi.org/10.16992/asos.14792.

Full text

APA, Harvard, Vancouver, ISO, and other styles

10

Asʾad, Mahrus, Ahmad Bukhori Muslim, and Wagdi Rashad Ali Bin-Hady. "Qurʾanic Figurative Language to Develop High Order Thinking Skills (HOTS) and Religious Tolerance among Language Learners." Al-Bayan: Journal of Qur’an and Hadith Studies 19, no. 2 (October 19, 2021): 173–99. http://dx.doi.org/10.1163/22321969-12340098.

Full text

Abstract:

Abstract Similar to other theistic texts, the Qurʾan has some figurative languages which require deep thought for good comprehension. However, how these rhetorical imageries can inspire the development of higher order thinking skills (HOTS) and religious tolerance among language learners, two necessary skills in the information-laden era, is still less known. This study explores how the Qurʾan’s figurative languages serve as an inspiring basis to develop Bloom’s revised taxonomy of analyzing and evaluating thinking skills in foreign language learning. Document analysis shows that many verses in Sura (Chapter) Joseph and other five chapters contain some simile, personification, and metaphor in recounting past prophetical and scientific events humans need to learn for life. Incorporated into learning materials, these figurative languages require the foreign language learners to use their skills of sensing, imagining, and making logical reasoning to discern the real meanings. The discussion of Sura Joseph in the Qurʾan which recounts some prophets of Abraham’s descendants can also increase religious tolerance among young followers of Abrahamic religions. The study recommends some strategies on how language teachers base their teaching and learning practices on these religious scriptures to develop students’ critical thinking and create a more harmonious global citizenship.

APA, Harvard, Vancouver, ISO, and other styles

11

Saeidi, Massoud Toossi, and Seyed Hassan Hossini. "Religious language as natural-sacred language." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 1 (2021): 176–90. http://dx.doi.org/10.21638/spbu17.2021.114.

Full text

Abstract:

The article offers a different interpretation of Antony Flew’s views about the problem of religious language. This interpretation shows that Flew’s ideas can be perceived as a critique of belief in the content of religious statements, rather than a critique of their meaning. By interpreting his thought in this way, it is clear that Flew’s approach is not new and we can find similar ideas in the history of theological thought. In connection with this interpretation, the authors analyze prevalent theories related to this problem in order to identify the principal doctrines used to find a new solution. In this regard, the new potential solution is assessed in order to complete the approach previously undertaken. The main idea is to merge two distinct and also contrasting concepts found in the literature: “natural” and “sacred”. Such a merging can begin with the concept of natural language as a theory drawn from the literature on the philosophy of language. According to the principles of the philosophy of language adopted by this article, religious language is rooted in natural language, but it is distinct from other forms in that it is the customized use of natural language by the saints of a particular religion. By offering an explanation to natural language, it is possible to view saints as the ones who used natural language in order to talk about the divine sacred realm. Similar to previous thinkers who spoke about religious language, the authors offer their own analogy. This analogy is compared and contrasted with previous ones to reveal the advantages of the proposed new view of the problem of religious language. The authors propose a new type of natural language with the special characteristic of being sacred.

APA, Harvard, Vancouver, ISO, and other styles

12

Ndzotom Mbakop, Antoine Willy. "Language choice in multilingual religious settings." Pragmatics and Society 7, no. 3 (September 12, 2016): 413–35. http://dx.doi.org/10.1075/ps.7.3.04ndz.

Full text

Abstract:

This paper investigates the impact of the historical factor on language choice in Protestant Churches in Cameroon. It is based on the postulate that religious languages are more stable than their secular counterparts, not only in their forms, but also in their variety. Therefore, it was hypothesized that the first language group to come in contact with the mother mission society of a religious variety is likely to remain the major group in the church, and its language, the liturgical language. To verify this hypothesis, the researcher analysed language use in three Protestant parishes located in the Yaoundé metropolis: the Oyom-Abang parishes of the Eglise Evangélique du Cameroun and Eglise Presbytérienne Camerounaise, and the Yaoundé-Melen-Philadelphie parish of the Eglise Protestante Africaine. The data were collected via participant observation and informal interviews. Their analysis revealed that the use of indigenous languages for key parts of a church service in the three parishes selected was usually associated with the place where the Church was founded, which is the area where its mother mission society first settled in the country. In that vein, the following languages were reported: Bamileke at EEC Oyom-Abang, Basaa at EPC Oyom-Abang, and Ngumba (Kwasio) at EPA Yaoundé-Melen-Philadelphie.

APA, Harvard, Vancouver, ISO, and other styles

13

Ottuh, Peter O. O., and Onos Godwin Idjakpo. "LUDWIG WITTGENSTEIN: LANGUAGE-GAME AND RELIGIOUS BELIEF." Interference: Journal of Language, Literature, and Linguistics 1, no. 2 (December 31, 2020): 166. http://dx.doi.org/10.26858/interference.v1i2.17978.

Full text

Abstract:

Abstract. Wittgenstein’s new understanding of meaning as use has far reaching implications in religion and religious belief. The meaningfulness of language does not depend on the referent but on the actual use of it in the human context. The variety of language uses makes religious language legitimate, and the social character of language makes clear the role of training in religious belief. The characteristic features of religious belief can be summarized as follows: It is an unshakable commitment devoid of evidences and arguments, and it is reasonable only within its framework and grounded on the religious form of life. The rituals that are part of religious beliefs are symbolic and expressive. The existential concerns of human beings reveal a common spiritual nature enabling us to understand other religions and cultures as mirrored in our own humanity.

APA, Harvard, Vancouver, ISO, and other styles

14

Alston, William P., and Janet Martin Soskice. "Metaphor and Religious Language." Philosophical Review 97, no. 4 (October 1988): 595. http://dx.doi.org/10.2307/2185422.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Millar, Alan, and Janet Martin Soskice. "Metaphor and Religious Language." Philosophical Quarterly 37, no. 147 (April 1987): 224. http://dx.doi.org/10.2307/2220343.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Cross, Richard. "IDOLATRY AND RELIGIOUS LANGUAGE." Faith and Philosophy 25, no. 2 (2008): 190–96. http://dx.doi.org/10.5840/faithphil200825217.

Full text

APA, Harvard, Vancouver, ISO, and other styles

17

Bastable, Patrick. "Metaphor and Religious Language." Philosophical Studies 31 (1986): 454–56. http://dx.doi.org/10.5840/philstudies1986/19873178.

Full text

APA, Harvard, Vancouver, ISO, and other styles

18

Cahn, Steven M., and Janet Martin Soskice. "Metaphor and Religious Language." Noûs 23, no. 2 (April 1989): 274. http://dx.doi.org/10.2307/2215992.

Full text

APA, Harvard, Vancouver, ISO, and other styles

19

Kim, Myung Sil. "Metaphor in Religious Language." Theology and Praxis 50 (July 30, 2016): 131–57. http://dx.doi.org/10.14387/jkspth.2016.50.131.

Full text

APA, Harvard, Vancouver, ISO, and other styles

20

LEWIN, DAVID. "Languages of Love: The Formative Power of Religious Language." Journal of Philosophy of Education 53, no. 3 (August 2019): 460–76. http://dx.doi.org/10.1111/1467-9752.12374.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Ding, Seong Lin, and Kim Leng Goh. "The impact of religion on language maintenance and shift." Language in Society 49, no. 1 (December 4, 2019): 31–59. http://dx.doi.org/10.1017/s0047404519000642.

Full text

Abstract:

ABSTRACTThis article explores religious impact on language maintenance and language shift in two Hakka communities in Malaysia. While research has shown a trend towards language shift in these communities, whether religious institutions can play a role in heritage language maintenance remained unclear. The key findings are as follows: (i) language use patterns differ among various religious groups; (ii) this difference is due mainly to religious practices, that is, whether a heritage language is used as the ‘language of religion’; and (iii) most religious institutions, except Taoist temples and Basel churches, seem to fuel shifting. However, the tendency to move towards the ‘bi-language of religion’ threatens even the efforts of Basel churches. The study indicates interesting possibilities regarding religious impact but also shows, paradoxically, that the priority of Hakka-based religious institutions is to promote their religions, not to sustain the threatened heritage language. (Language maintenance, language shift, religious impact, Hakka Chinese community)*

APA, Harvard, Vancouver, ISO, and other styles

22

Chi-Hun, Kim. "The Plausibility of Religious Language in Religious Experience." Literature and Religion 26, no. 4 (December 30, 2021): 71–84. http://dx.doi.org/10.14376/lar.2021.26.4.71.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Kindziuk, Milena. "Problemy użycia języka religijnego we współczesnych mediach." Roczniki Nauk Społecznych 12(48), no. 2 (2021): 67–83. http://dx.doi.org/10.18290/rns20482-4.

Full text

Abstract:

In discussions about religious discourse in the media, the tension or discrepancy between the communicative secular and secularized language of contemporary media and the more hermetic and traditional language describing situations related to religious experience, i.e. the sacred is emphasized. This article is an attempt to answer the question of what the religious language of the media should be. The research problem is: is it to be adapted to the contemporary Polish language, taking into account the commonplace, or more archaic, theological, referring to biblical and cultural codes? When discussing the ways of transmitting religious content in the media, two elements should be taken into account: 1) religious language has always been and is the language of communication (proclamation), focused on lively contact with the recipient and caring for communication; to some extent always adapted to the recipient; contemporary media, which are rapidly developing themselves, speed up this adaptation process, but this process is part of the nature of the language; 2) the creators or the first teachers of great religions (excluding small esoteric religions) used spoken language, close to colloquial language, understandable, adapted to the audience (their teaching or revelation was written later); they, too, are a model of inculturation that religious language continues to undergo, without giving up their specificity and sacredness. It should be mentioned that the research questions posed in this article concern only the religious language of media messages, not the language of official religious communication. This article uses the research method based on a critical analysis of the scientific discourse on religious language in the media studies literature from 1998-2020, combined with the presentation of own proposals in this area.

APA, Harvard, Vancouver, ISO, and other styles

24

Ramponi, Alan, Benedetta Testa, Sara Tonelli, and Elisabetta Jezek. "Addressing religious hate online: from taxonomy creation to automated detection." PeerJ Computer Science 8 (December 15, 2022): e1128. http://dx.doi.org/10.7717/peerj-cs.1128.

Full text

Abstract:

Abusive language in online social media is a pervasive and harmful phenomenon which calls for automatic computational approaches to be successfully contained. Previous studies have introduced corpora and natural language processing approaches for specific kinds of online abuse, mainly focusing on misogyny and racism. A current underexplored area in this context is religious hate, for which efforts in data and methods to date have been rather scattered. This is exacerbated by different annotation schemes that available datasets use, which inevitably lead to poor repurposing of data in wider contexts. Furthermore, religious hate is very much dependent on country-specific factors, including the presence and visibility of religious minorities, societal issues, historical background, and current political decisions. Motivated by the lack of annotated data specifically tailoring religion and the poor interoperability of current datasets, in this article we propose a fine-grained labeling scheme for religious hate speech detection. Such scheme lies on a wider and highly-interoperable taxonomy of abusive language, and covers the three main monotheistic religions: Judaism, Christianity and Islam. Moreover, we introduce a Twitter dataset in two languages—English and Italian—that has been annotated following the proposed annotation scheme. We experiment with several classification algorithms on the annotated dataset, from traditional machine learning classifiers to recent transformer-based language models, assessing the difficulty of two tasks: abusive language detection and religious hate speech detection. Finally, we investigate the cross-lingual transferability of multilingual models on the tasks, shedding light on the viability of repurposing our dataset for religious hate speech detection on low-resource languages. We release the annotated data and publicly distribute the code for our classification experiments at https://github.com/dhfbk/religious-hate-speech.

APA, Harvard, Vancouver, ISO, and other styles

25

Zabatiero, Júlio Paulo Tavares Mantovani. "Linguagem Religiosa: constituição, tensividade, evento | Religious language: Constitution, tensivity, event." Reflexão 44 (August 21, 2019): 1. http://dx.doi.org/10.24220/2447-6803v44e2019a4382.

Full text

Abstract:

Este artigo discute a natureza da linguagem religiosa a partir das refl exões sobre a linguagem no campo das Ciências das Religiões no Brasil, em diálogo com os estudos franceses sobre o discurso e a semiótica. Questionando a tradicional distinção entre linguagem científi ca e linguagem religiosa, o artigo defende a hipótese de que esta última pode ser melhor compreendida enquanto “discurso constituinte”, de modo que suas diferenças e similaridades com os demais tipos de discurso constituinte são destacadas. A partir dessa revisão da conceituação da linguagem religiosa, enfi m, o artigo discute a noção metafísica do sagrado e sua compreensão como o fundamento da Religião e apresenta a hipótese adicional de que é o “evento” que serve como archéion do discurso constituinte religioso. A partir dessas hipóteses defende-se uma noção de linguagem religiosa que pretende escapar do binarismo a que está submetida parte da discussão acadêmica sobre a Religião e sua Linguagem.

APA, Harvard, Vancouver, ISO, and other styles

26

Yablokov, Igor N. "The Language of Religion and the Language of Religious Studies." Voprosy Filosofii, no. 10 (2021): 145–52. http://dx.doi.org/10.21146/0042-8744-2021-10-145-152.

Full text

Abstract:

he article deals with one of the important issues of the theory of religion – the issue of the language of religion and its relationship with the language of religious studies. The language of religion is understood as a sign system that includes linguistic units – words (names), compound naming conventions, phraseological units, sentences – which have religious meanings. Words (names) of the language of religion mean hypostatized beings, properties, connections, transformations, as well as real objects, persons, actions, events with attributive properties. The language of religion is a means of coding religious thinking, objectification and expression of religious consciousness, a means of religious communication. The language of religion is semantic and symbolic. The linguistic expression of religious consciousness is characterized by a certain syntagmatic, which is a set of syntactic intonation-semantic units. In these units, words, phrases, sentences and phonation, alliteration using techniques of sound expressiveness are combined into semantic integrity. In the language of religion, saturated with analogies, words are often used allegorically; texts are replete with metaphor; allegories, archaisms, historicisms, antonyms are widely used. This language is characterized by emotional and evaluative tension, recitation, a peculiar intonational style, constant and multiple repetitions of the same linguistic units. Thanks to a language, religious consciousness turns out to be practical and effective, it becomes both social and individual reality. The language of religious studies is interpreted as a “language of the second order”, as a “metalanguage” of the language of religion. The article shows the need of correlating the meanings of the corresponding names in different national languages of religious studies in the process of interlingual communication of scholars who represent different national cultures

APA, Harvard, Vancouver, ISO, and other styles

27

Statsenko, Anna Sergeevna, and Svetlana Ippolitovna Kholodionova. "LANGUAGE FEATURES OF RELIGIOUS STYLE." Philological Sciences. Issues of Theory and Practice, no. 8-1 (August 2018): 190–94. http://dx.doi.org/10.30853/filnauki.2018-8-1.43.

Full text

APA, Harvard, Vancouver, ISO, and other styles

28

Porter, Andrew P. "Science, Religious Language, and Analogy." Faith and Philosophy 13, no. 1 (1996): 113–20. http://dx.doi.org/10.5840/faithphil199613112.

Full text

APA, Harvard, Vancouver, ISO, and other styles

29

Withers, Barbara A. "INCLUSIVE LANGUAGE AND RELIGIOUS EDUCATION." Religious Education 80, no. 4 (September 1985): 507–21. http://dx.doi.org/10.1080/0034408850800402.

Full text

APA, Harvard, Vancouver, ISO, and other styles

30

Topan, Farouk M. "Swahili as a Religious Language." Journal of Religion in Africa 22, no. 4 (1992): 331–49. http://dx.doi.org/10.1163/157006692x00040.

Full text

APA, Harvard, Vancouver, ISO, and other styles

31

Berryman, Jerome W. "Children's Spirituality and Religious Language." British Journal of Religious Education 7, no. 3 (June 1985): 120–27. http://dx.doi.org/10.1080/0141620840070304.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Harris, Maria, and Gabriel Moran. "Catechetical Language and Religious Education." Theology Today 49, no. 1 (April 1992): 21–30. http://dx.doi.org/10.1177/004057369204900103.

Full text

Abstract:

“An education that deserves to be characterized as religious would have to include two quite distinct things: (1) an understanding of religion, starting but not ending with one's own religion; and (2) access to the free and intelligent practice of a particular form of religious life. … Christian doctrine is no less and no more than thinking about Christian life as it has been experienced in liturgical and moral life. … What we need is a religious education that is sufficiently long, deep, and wide so that people will have a chance to appreciate the complexity and profundity of Christian doctrine.”

APA, Harvard, Vancouver, ISO, and other styles

33

Grant, Rhiannon. "British Quakers and Religious Language." Brill Research Perspectives in Quaker Studies 1, no. 3 (May 17, 2018): 1–96. http://dx.doi.org/10.1163/2542498x-12340007.

Full text

Abstract:

AbstractInBritish Quakers and Religious Language, Rhiannon Grant explores the ways in which this community discusses the Divine. She identifies characteristic patterns of language use and, through a detailed analysis of examples from published sources, uncovers the philosophical and theological claims which support these patterns. These claims are not always explicit within the Quaker community, which does not have written creeds. Instead, implicit claims are often being made with community functions in mind. These can include a desire to balance potentially conflicting needs, such as the wish to have a single unified community that simultaneously welcomes diversity of belief. Having examined these factors, Grant connects the claims made to wider developments in the disciplines of theology, philosophy of religion, and religious studies, especially to the increase in multiple religious belonging, the work of nonrealist theologians such as Don Cupitt, and pluralist philosophers of religion such as John Hick.

APA, Harvard, Vancouver, ISO, and other styles

34

Slattery, Dennis Patrick. "Review: Metaphor and Religious Language." Christianity & Literature 36, no. 2 (March 1987): 40–41. http://dx.doi.org/10.1177/014833318703600212.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Yaden, David B., Johannes C. Eichstaedt, Margaret L. Kern, Laura K. Smith, Anneke Buffone, David J. Stillwell, Michal Kosinski, Lyle H. Ungar, Martin E. P. Seligman, and H. Andrew Schwartz. "The Language of Religious Affiliation." Social Psychological and Personality Science 9, no. 4 (August 22, 2017): 444–52. http://dx.doi.org/10.1177/1948550617711228.

Full text

Abstract:

Religious affiliation is an important identifying characteristic for many individuals and relates to numerous life outcomes including health, well-being, policy positions, and cognitive style. Using methods from computational linguistics, we examined language from 12,815 Facebook users in the United States and United Kingdom who indicated their religious affiliation. Religious individuals used more positive emotion words ( β = .278, p < .0001) and social themes such as family ( β = .242, p < .0001), while nonreligious people expressed more negative emotions like anger ( β = −.427, p < .0001) and categories related to cognitive processes, like tentativeness ( β = −.153, p < .0001). Nonreligious individuals also used more themes related to the body ( β = −.265, p < .0001) and death ( β = −.247, p < .0001). The findings offer directions for future research on religious affiliation, specifically in terms of social, emotional, and cognitive differences.

APA, Harvard, Vancouver, ISO, and other styles

36

Schlamm, Leon. "Numinous Experience and Religious Language." Religious Studies 28, no. 4 (December 1992): 533–51. http://dx.doi.org/10.1017/s0034412500021910.

Full text

Abstract:

The purpose of this article is to evaluate Rudolf Otto's account of the relationship between numinous experience and religious language in The Idea of the Holy, and this will inevitably also involve some more general discussion of the relationship between all religious experience and discursive reason. In The Idea of the Holy Otto makes a number of controversial claims about the nature of numinous experience and the problems which it creates for anyone wishing to speak about it. Numinous experience, Otto asserts, is qualitatively quite unlike any other experience. It is a religious feeling providing a unique form of religious knowledge inaccessible to our ordinary rational understanding. It is frequently spoken of as ineffable. Moreover because it resists literal description, it must be approached, if at all, then indirectly through analogy. At the heart of this collection of claims about numinous experience is an epistemological assumption about the distance separating religious language and experience. Otto believes that the parameters of numinous experience extend beyond the parameters of religious language, and consequently that it is possible to compare religious experience with language about it in a straightforward way. Indeed, much of The Idea of the Holy is devoted to the struggle of religious experience to cast off what Otto sees as its imprisonment by inadequate religious language.

APA, Harvard, Vancouver, ISO, and other styles

37

Grimes, John. "Two paradigms of religious language." Studies in Religion/Sciences Religieuses 19, no. 3 (September 1990): 331–38. http://dx.doi.org/10.1177/000842989001900306.

Full text

APA, Harvard, Vancouver, ISO, and other styles

38

Simpen, I. Wayan, I. Ketut Sudewa, and Putu Eka Gunayasa. "Religious values in Bali calligraphy." Linguistics and Culture Review 6, no. 1 (January 29, 2022): 156–61. http://dx.doi.org/10.21744/lingcure.v6n1.2147.

Full text

Abstract:

Balinese calligraphy or prevalently called Bali Aksara Calligraphy was born in the midst of the Bali language marginality and script conditions due to the presence of two main factors, namely internal factors, and external factors. Internal factors came from Balinese speakers who partly considered that Balinese was considered no longer economically promising. Meanwhile, external factors are caused by the nativist insistence on Indonesian as a national language and foreign language. As it is known, Bali's script calligraphy and calligraphy generally use script or letter as their basic medium. The script or letter is an emblem or symbol of the language representing the vowel sound and consonant sound that builds segments or segments in a language. A segment is built by a single vowel or a single vowel with multiple consonants. The consonant inside a segment can be in front of a vowel, behind a vowel, or flanking a vowel. The features and characters of the Balinese script differ from those of other languages in that the Balinese script is not only as a crest or symbol of sound but at once as a certain emblem.

APA, Harvard, Vancouver, ISO, and other styles

39

Lockhart, Alastair. "Holy Places and Religious Language in New Religious Movements." New Blackfriars 101, no. 1092 (February 3, 2020): 163–81. http://dx.doi.org/10.1111/nbfr.12543.

Full text

APA, Harvard, Vancouver, ISO, and other styles

40

Mirzababa, Aliyeva Rena. "Precedent Onyms in Religious Phraseological Units in the Spanish Language (On the Transition from the Phraseological Units with Precedent Onyms to the Precedent Phenomenon)." International Journal of English Linguistics 8, no. 3 (February 5, 2018): 186. http://dx.doi.org/10.5539/ijel.v8n3p186.

Full text

Abstract:

The article deals with the matter of precedent onyms in religios phraseological units in the Spanish language. The task of the given article is to look through the samples on the given phenomenon.Religious phraseological units in the Spanish language are analyzed from lexical and componential points of view.The linguistic or the semantic aspect of cognitivism, i.e. the mental identity of a native speaker can be distinctly observed in the phraseological units of the Spanish language. So, the evaluation of religious phraseological units of the Spanish language from the prism of new analysis of cognitive semantics suggests that native speakers enjoy the privilege of transmitting information through certain word-codes and very often there is a certain parallelism, more precisely, commonness with cognate languages, particularly, with the languages of peoples of the same religion.The religious phraseological units have meanings different from their initial semantic capacity due to the semantic extension in the succeeding phrases, and these meanings are consistent with linguo-pragmatic condition of the media discourse in which a religious phraseological unit is practiced.In the Spanish political, economic and media discourse, the religious phraseological units such as El Festín de Baltasar have gained additional connotations through semantic reassessment, and it is possible to conclude that this connotation has not only situational and contextual essence but also has acquired wide and general usage rather than occasional.

APA, Harvard, Vancouver, ISO, and other styles

41

Fikri Nordin, Munif Zarirruddin. "The Intellectualisation of the Malay Language in Interreligious Dialogue." Journal of Social Sciences Research, no. 511 (November 10, 2019): 1614–19. http://dx.doi.org/10.32861/jssr.511.1614.1619.

Full text

Abstract:

The Malay language is the national language of Malaysia’s multireligious and multiracial society. Due to a close association between Islam and Malay, the Muslim hegemony controls the religious truth of the meaning and interpretation in the Malay language. However, to enhance the role of the Malay language to be an inclusive religious language, it is important to intellectualise the language through interreligious dialogue in Malaysia. The study aims at (1) analysing the needs of the intellectualisation of the Malay language as a religious language in Malaysian interreligious dialogue, and (2) explaining the process of the intellectualisation of the Malay language in Malaysian interreligious dialogue. The main approaches of the study are Syed Hussein Alatas (1977) idea of intellectualism in the sociology of development and Asmah Haji Omar (1993) suggestion of intellectualisation in language planning. There are two types of data. Firstly, the news on interreligious dialogue in Berita Harian, an online Malay newspaper. Secondly, the answers given by four sociolinguists in their interviews covering questions on the needs and the process of the intellectualisation of the Malay language. The intellectualisation of the Malay language refers to the ability of the language to express intellectually the religious messages of all religions in Malaysia, which can be done through two different ways: linguistic and non-linguistic perspectives. The findings suggest that the intellectualisation of the Malay language as a religious language in Malaysian interreligious dialogue has strong potential for strengthening mutual understanding, respect and tolerance among the followers of different religions who participate in the dialogue.

APA, Harvard, Vancouver, ISO, and other styles

42

Skerrett, Allison. "The Role of Language in Religious Identity Making." Literacy Research: Theory, Method, and Practice 66, no. 1 (June 30, 2017): 325–40. http://dx.doi.org/10.1177/2381336917718176.

Full text

Abstract:

This article explores the processes of religious identity development in a Caribbean-Chinese adolescent who is from a multifaith, multilingual home. Findings include (1) the youth developed a Christian religious identity through his multiple situatedness within home and school worlds that privileged that faith and the dominant language of English with which it was associated and (2) the youth’s limited knowledge of his mother’s Chinese languages was associated with his limited exploration of an additional religious faith within his home. While previous links have been established between youths’ religious and cultural identities, this analysis submits the significance of language in religious identity development.

APA, Harvard, Vancouver, ISO, and other styles

43

Wonohadidjojo, Christopher Howard, Kevin Anandita Rukmana, Priscillia Imanuela, Rayhan Sudiro, and Yusuf Muhammad Yasin. "Problems of Religious Life: Agnostics in Students." JETISH: Journal of Education Technology Information Social Sciences and Health 1, no. 2 (January 2, 2023): 187–90. http://dx.doi.org/10.57235/jetish.v1i2.117.

Full text

Abstract:

The heroes of Indonesian independence fighters have tried hard to seize the rights of our nation's independence in order to get freedom from the invaders and gain recognition from the eyes of the world that Indonesia is an independent and sovereign nation. Indonesia became independent on August 17, 1945 and Indonesia established Pancasila as the state ideology including red and white flag as the state symbol. However, Indonesia needs a national identity and a language that is used for national communication as a sovereign, independent nation. As a result, Indonesian was chosen as the state's identity and as the unifying language on August 18, 1945. The Indonesian nation's identity, Indonesian, plays a significant part in demonstrating Indonesia's presence to the rest of the globe. Indonesian was created prior to independence, despite being declared the state language on August 18, 1945. Specifically, during the second youth congress, which took place on October 28, 1928, and which is also known as the Youth Pledge. Many things in the current globalization era are affected by the passing of time and the effects of globalization. One of them is the threat to the existence of Indonesian, the language that unites us. We communicate in a variety of foreign languages on a regular basis, and many people also combine these languages with Indonesian. As a result, we must preserve the Indonesian language and contribute to its existence. The younger generation should effectively protect the Indonesian language in the age of globalization, as stated in the youth oath.

APA, Harvard, Vancouver, ISO, and other styles

44

Idjakpo, Onos Godwin, and Peter O. O. Ottuh. "LUDWIG WITTGENSTEIN: TOWARDS A MEANINGFUL TALK ABOUT RELIGION." PREDESTINATION: Journal of Society and Culture 1, no. 2 (December 31, 2020): 51. http://dx.doi.org/10.26858/prd.v1i2.17946.

Full text

Abstract:

Wittgenstein’s profound thought had rich implications regarding religious belief and religion. In his early philosophy, silence occupies a central place to articulate what is beyond the boundary of language. Silence overcomes the limits of human language. In Wittgenstein’s later philosophy, religious language and different religious languages are legitimized by the multiple uses of language. An evaluation of his linguistic philosophy and its application in religious belief reveals that despite the limitations of his philosophy, Wittgenstein has enriched the contemporary philosophy of religion. This paper discusses the meaningful talk about religion, religious speech acts and religious rituals with Wittgenstein’s later understanding of the religious domain. Though Wittgenstein was not a religious man, he saw things from a religious point of view. His insight on religious belief can be seen from different perspectives. From a pragmatic perspective, religious language is very much tied up with the form of life. It emerges from the everyday shared practices of the community of believers.

APA, Harvard, Vancouver, ISO, and other styles

45

Elhady, Aminullah. "Religion And Religious Language A Religious Symbolism For Nonreligious Purposes." Ri'ayah: Jurnal Sosial dan Keagamaan 3, no. 01 (August 5, 2018): 124. http://dx.doi.org/10.32332/riayah.v3i01.1184.

Full text

Abstract:

Religion is a very important thing in the people's lives. They need religion because of their weaknesses and limitations to face something outside themselves. Their limitations, especially in spiritual and metaphysical aspects, hence the people search for references which are considered hits, it is the religion. The spirit of religion in the collective life is to create the beneficiaries for the adherents. But, the religious symbolism is no less important than religion in life, so that religious symbols are greatly needed by the people. Moreover, religious symbolism is sometimes treated more than to the religion itself. Maybe public passion towards religious symbols more powerful than passion towards religion itself. Because it's not uncommon religious symbols are used for a variety of interests outside the religious interests, for example economic interests, political interests, and so on.

APA, Harvard, Vancouver, ISO, and other styles

46

Spännäri, Jenni. "Elderhood in Protestant Religious Contexts: Stepping Stones in Religious Language." Innovation in Aging 5, Supplement_1 (December 1, 2021): 497. http://dx.doi.org/10.1093/geroni/igab046.1919.

Full text

Abstract:

Abstract Elderhood is an emerging concept for making meaning in older age, often contextualized in spiritual but not religious traditions. But what kinds of frameworks for elderhood are woven into protestant religious contexts? This paper explores 943 texts written by Finnish older adults in study groups organized by a pensioners’ organization. A key finding is that religious language – known through religious songs and prayers learned by heart at school – offers a medium to explore and express their elderhood. The writers creatively use the rhythm and wordings of these textual patterns to position themselves as a group of older persons with a special contribution to make to society. These results will aid examining elderhood and its potential in various contexts where the concept might not be explicitly used. This examination potentially leads to new ways to support experiences of elderhood and thus to offer an alternative view to countering ageism.

APA, Harvard, Vancouver, ISO, and other styles

47

Furoidah, Asni. "خَصَائِصُ الُلغَةِ الْعَرَبِيَّةِ الْفُصْحَى وَمَكَانَتُهَا فِيْ الدِّيْنِ الْإِسْلَامِيْ." Al-Fusha : Arabic Language Education Journal 1, no. 2 (September 4, 2020): 45–53. http://dx.doi.org/10.36835/alfusha.v1i2.348.

Full text

Abstract:

Arabic is the best language and its name. It has characteristics that distinguish it from other language. The Arabic language has unique features and characteristics that are unique to other languages in the historical, religious and cultural aspects, as well as the linguistic aspects of sounds, morphology, grammar, significance and rhetoric. Historically speaking, Arabic is one of the oldest and most ancient languages. It is the mother of the oldest languages. Religiously and culturally, Arabic is a sacred language in the heavenly religions that preceded Islam. Linguistic features such as phonetic, morphological, grammatical, lexical and semantic characteristics are many linguistic features. Classical Arabic has been distinguished from the language generated by expression. Classical Arabic becomes the language of literature and culture. Classical Arabic is the language of the Holy Qur›an that was revealed to our Prophet Muhammad (peace be upon him) and blessings and peace of Huda for the people. Arabic is the means of preserving the ideological and cultural heritage of the Arab Islamic nation.

APA, Harvard, Vancouver, ISO, and other styles

48

Kushakova, Barnokhon. "Religious Uzbek Language and Conditions of its Development in Modern Society." International Journal of Psychosocial Rehabilitation 24, Special Issue 1 (February 28, 2020): 391–401. http://dx.doi.org/10.37200/ijpr/v24sp1/pr201170.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Chiang, Wai Fong. "Speaking in (Whose) Tongue." Pragmatics and Society 5, no. 1 (May 5, 2014): 22–49. http://dx.doi.org/10.1075/ps.5.1.02chi.

Full text

Abstract:

This article discusses the intricate religio-linguistic links in multiethnic, multi-religion and multi-lingual Singapore, and looks at how language use in religious activities may affect language maintenance. As an ethnographic study, it examines heritage language use in both private and public domains of traditional religious events, in addition to discussing the implications that meaning-making processes involved in religious conversions in multi-faith families have for heritage language maintenance. The study also reveals the family institution as a stronghold where national language policy does not fully penetrate, and argues that the vitality of heritage language may depend on how successfully cultural and religious practices continue to be performed in the heritage languages.

APA, Harvard, Vancouver, ISO, and other styles

50

Hesse, Jacob. "Metalinguistic Agnosticism, Religious Fictionalism and the Reasonable Believer." European Journal for Philosophy of Religion 12, no. 3 (September 24, 2020): 197. http://dx.doi.org/10.24204/ejpr.v12i3.3417.

Full text

Abstract:

With the position, he labels as “new” or “metalinguistic agnosticism” Robin LePoidevin can avoid some problems with which fictionalists about religious language are confronted. Religious fictionalism is a position according to which all religious claims[1] are considered to be false when taken at face value. But because fictionalists about religious language think that certain religious worldviews have pragmatic benefits, they interpret several claims in such worldviews as true in fiction. This enables them to gain pragmatic benefits because they live as if a certain religious worldview were true. Nonetheless, they don’t believe that the respective worldview represents the non-fictional reality.[2][1] In the following I understand a “religious claim“ either as the claim that God exists or as a claim that presupposes the existence of God. Since also Le Poidevin focuses on theistic religions I want to keep this focus in my response. Nonetheless, it should be kept in mind that religious fictionalism is not restricted to theistic religions. I also think that metalinguistic agnosticism and the argumentation in this paper could in principle be extended to non-theistic religions.[2] A defense of religious fictionalism can be found in for example Andrew S. Eshleman, “Can an Atheist Believe in God?”, Religious Studies 41, no. 2 (2005) and Andrew S. Eshleman, “Religious Fictionalism Defended: Reply to Cordry”, Religious Studies 46, no. 1 (2010).

APA, Harvard, Vancouver, ISO, and other styles

We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!