Academic literature on the topic 'Religious philosophies and belief systems'
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Journal articles on the topic "Religious philosophies and belief systems"
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Crichlow, Harold E. "Kant and Hegel: Their Religious Philosophies Compared." Hegel Bulletin 17, no. 01 (1996): 87–102. http://dx.doi.org/10.1017/s0263523200003177.
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Despite the existence of a Promethean strain in the history of western thought from the Pre-Socratics down to the time of Kant and Hegel, it is fair to say that mankind generally had some kind of belief in the Gods or the one God. Even before recorded history began, people felt surrounded on all sides by superior supernatural beings who inspired terror and who could only be placated by sacrifice – human, animal and plant – the stage of animism. Since Kant and Hegel, despite the rapid and growing secularisation of society and the decline of overt acts of religion in European societies which lead the word in freedom and material development, census figures show that a large number of people still hold some kind of religious belief. The subject of religion in Kant and Hegel is too wide to be dealt with comprehensively in a paper of this kind, and I shall be looking very briefly at three areas, viz, epistemology where God is presupposed in both systems, freedom through which the religious dimension in human life is expressed, and the possibility of an after-life traditionally treated under the title of the immortality of the soul. God, Freedom and the Immortality of the Soul have been the fundamental issues that have engaged the minds of the great system-builders in philosophy from Plato and Aristotle to Kant and Hegel.
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KOEHL, ANDREW. "On blanket statements about the epistemic effects of religious diversity." Religious Studies 41, no. 4 (October 31, 2005): 395–414. http://dx.doi.org/10.1017/s003441250500778x.
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Religious diversity poses a challenge to the view that exclusive religious beliefs can be justified and warranted. Equally upright and thoughtful people who appear to possess similarly well-grounded and coherent systems of belief, come up with irreconcilable religious views. The content of religious beliefs also seems unduly dependent upon culture, and no one religion has been shown to be more transformative than the others. Philosophers have recently made at least three kinds of claims about the effects of diversity on exclusive religious beliefs, and five kinds of claims about the proper effect of diversity on exclusivists themselves. Since there are numerous factors that can influence the epistemic impact of religious diversity on exclusive beliefs, each kind of blanket pronouncement made about the epistemic effects of religious diversity is inadequate.
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Bell, Daniel. "The End of Ideology Revisited—Part II." Government and Opposition 23, no. 3 (July 1, 1988): 321–31. http://dx.doi.org/10.1111/j.1477-7053.1988.tb00088.x.
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In the twenty-five years since The End of Ideology was published, the concept of ideology has unravelled completely. What is not considered an ideology today? Ideas, ideals, beliefs, creeds, passions, values, Weltanschauungen, religions, political philosophies, moral systems, linguistic discourses — all have been pressed into service. One hears about ‘communism and capitalism as competing ideologies’, and ‘the failure of the United States [before Reagan] to develop an ideology’. In an essay in the Partisan Review, ideology is defined as ‘fantasy cast in the form of assertion’, a loose and associative form of thought, ‘sharing qualities with pornography …’. A front-page essay in the Times Literary Supplement on pre-Christian religious thought talks of the effects of ‘hostile ideologies (i.e. early Epicureanism) on Christian apologists’. And a book on military strategy is entitled The Ideology of the Offensive: Military Decision Making and the Disaster of 1914.
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Domingo, Rafael. "The Metalegal God." Ecclesiastical Law Journal 16, no. 2 (April 15, 2014): 147–67. http://dx.doi.org/10.1017/s0956618x14000064.
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This article deals with the relation between God and the secular legal systems of Western liberal democracies. It provides a normative argument for the compatibility of God and secular legal reasoning. In our age, in which believing in God is no longer socially axiomatic and the right to religious freedom protects all kinds of theistic and non-theistic religious beliefs, creeds and first philosophies, it seems contrary to religious neutrality for secular legal systems to single out God. This article instead argues that, although God and religion are inextricably intertwined, they affect the legal system in different ways because they are ontologically different. God cannot be reduced to a mere component of theistic religion. A proper understanding of secularisation might call for keeping God outside the legal system but not for driving God out of the public sphere of democratic societies. Secular legal systems are not atheist legal systems; they are legal systems ‘without religion’ but not ‘without God’. Secularisation implies some degree of minimal recognition of God as a metalegal concept. The specific degree of recognition of God appropriate for any given political community depends on its cultural and communitarian identity and should be subject to the rules of democratic procedures and majorities. This is the metalegal God.
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Cooper, Keith J. "Scientific Method and the Appraisal of Religion." Religious Studies 21, no. 3 (September 1985): 319–29. http://dx.doi.org/10.1017/s003441250001742x.
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In looking for criteria by which to assess religious conceptual systems, many philosophers have turned for help to scientific methodology. Perhaps this is because they felt philosophers of science were themselves looking in the right epistemological direction, and had a viable way of describing what they saw. Richard Swinburne has provided a strong, sustained treatment of the application of scientific method to religious truth claims, in The Existence of God. He there makes use of what he sees as ‘the close similarities which exist between religious theories and large-scale scientific theories’ in assessing the epistemic status of belief in God. The goal of this paper will be to give enough of Swinburne's position to see what criteria might be plucked therefrom, to subject both the criteria and the underlying methodology to scrutiny, and to assess where one must go from here in appraising the truth-claims of religion.
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Lanovyk, Mariana, and Zoriana Lanovyk. "‘Eastern Poems’ by P. Kulish at Crossroads of Asian Mysticism and European Romanticism." Слово і Час, no. 8 (August 11, 2019): 56–75. http://dx.doi.org/10.33608/0236-1477.2019.08.56-75.
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The paper considers the main Panteleimon Kulish’s epic poems “Marusia Bohuslavka”, “Baida, Prince Vyshnevetskyi”, “Muhammad and Hadiza” with the focus on their oriental background. The idea of the eastern orientation of P. Kulish originates from the works of V. Shchurat, V. Ivashkiv and others. The main attention is drawn to the fact that Kulish was considerably acquainted with eastern cultures and religious systems (especially those of Near East and Middle East which he had to know as a translator of Bible) and often used eastern concepts in his philosophic and literary works. The researcher traces the influence of different factors in Kulish’s ‘Eastern poems’ at the levels of ideology and imagery. The analysis reveals that the main sources of the author’s creative ideas were the eastern religious mystical systems (such as Islam, Sufi sm) as well as European Romantic works, in particular those by Lord Byron and P. B. Shelley, that were created under the same influence of the eastern philosophic doctrines and philosophy of Spinoza. This content was most vividly embodied in Kulish’s ‘cordocentric’ doctrine contrasting with ‘ratiocentric’ European philosophies. The emphasis on the concept of the heart and emotional sphere is most eloquent and obvious in the image of Woman that is interpreted as the eastern category of eternal femininity. The eastern focus is also noticeable at the thematic level (the concepts of Truth, Love, and Eternity). The main poetical peculiarities of the analyzed works are found in the mystical thinking and belief in the sacred power of the Word. Thus the language of the poems is very allegoric, enigmatic, and mysterious; it rather veils the main meaning than reveals it. So it results in double meaning or multiplicity of interpretations and demands reading the poems with a search for a certain code or cipher for decoding the author’s imagery and parabolic content. That is why the poems leave the impression of paradoxical thinking and remain difficult for understanding which relate them to the works by Lord Byron and P. B. Shelley (“Revolt of Islam”). Probably this combination of Asian mysticism and European philosophies was the main reason why some critics accused Kulish of being ‘non-synthetic’ personality (S. Yefremov). But oriental focus reveals the new way for understanding and interpreting the poems by Kulish, as well as his philosophic doctrine and personal position in life.
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williams, melanie l. "death rites: assisted suicide and existential rights." International Journal of Law in Context 1, no. 2 (June 2005): 183–98. http://dx.doi.org/10.1017/s1744552305002053.
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modern life presents us with new, as well as perennial perspectives upon death. this essay explores how we might articulate an apposite conception of rights in relation to death, in a time of a declared respect for individual autonomy and waning adherence to religious belief, and considers these questions with particular reference to the challenges to law and state made by dianne pretty in the months leading up to her death. to such an applicant, with a ‘lay’ experience and apprehension of the role and meaning of law, the prognostications of the court regarding the status of the claim must have seemed surreal indeed – especially where disputable, patchwork value-systems are called upon to lend authority to the decision. the essay concludes that such peregrinations have implications not only for the individual claimant, but for the credibility of law and associated ethics and that the writings of existential philosophers on the subject of death can assist in modelling a more consistent, secular notion of ethics in relation to assisted suicide.
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Winkler, Earl. "Is The Killing/Letting-Die Distinction Normatively Neutral?" Dialogue 30, no. 3 (1991): 309–26. http://dx.doi.org/10.1017/s0012217300011689.
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There is overwhelming consensus today that passively allowing someone to die in medical contexts is sometimes morally permissible and desirable. Active euthanasia, however, remains controversial. The legal systems and the medical establishments of both the United States and Canada maintain absolute, formal prohibitions against direct killing in medical settings. This clearly reflects the deep-seated belief, evident throughout our cultural and religious history, that there is some important moral difference between killing and allowing to die. Yet much that has been written recently on this topic by philosophers has denied moral relevance for this distinction. While this general conclusion appears to have gained popularity, especially within philosophy, the reasons advanced for it seem inconclusive to some. In what follows I examine the principal philosophical argument for the claim of irrelevance. I then develop an alternative view that, to my knowledge, has not been distinctly articulated in the current literature. I begin, however, with a preliminary discussion of the intuitive basis of the distinction between killing and letting die.
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Long, Ann. "Nursing: a spiritual perspective." Nursing Ethics 4, no. 6 (November 1997): 496–510. http://dx.doi.org/10.1177/096973309700400606.
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This article explores and examines the fundamental need for nurses to include the promotion of the spiritual dimension of the health of human beings as well as the physical, mental and social facets if they truly wish to engage in holistic care. The author attempts to define the phenomenon of spirituality, aware of the dilemma that many individuals face when thinking and reflecting on this very personal and intangible issue. To be spiritual is to become fully human, the article argues, and the reverse is also true. Spirituality in health is inextricable in each person’s search for the discovery of the truth about self and the meaning and purpose of life. Healthy communities are the product of healthy individuals who sow spiritual seeds such as unconditional positive regard, acceptance, respect and dignity for the benefit and advancement of individuals and humankind as a whole. The global nature of the phenomenon of spirituality is also shown by using examples of people who demonstrate compassion and communion with other human beings, in other countries in times of suffering, war and disaster. Compassion and empathy is expressed and experienced for victims of earthquakes that happen miles from home and far removed from personal or religious beliefs. Yet at such times we are all connected in the tapestry of life by our own human spirituality and earthiness. Abstract themes like compassion and justice are treated in the text within the context of spirituality. The author argues that being just and fair means that all patients have the right to achieve spiritual healing regardless of their belief systems, culture or creed. The works of some spiritual philosophers are used to reflect on this integral aspect of human caregiving. Historical symbols of spirituality are examined. The need for nurses to explore and reflect on the paradoxical concepts involved in their own spirituality is highlighted. Nurses are the essential providers of care and, therefore, the paper argues, guardians of that essential humanity that ensures that patients never become less than full human beings, whatever their condition, faith, culture or belief, or whoever they may be. The author contends that this responsibility is uniquely essential to being a nurse.
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Leiter, Brian. "Dlaczego tolerować religię?" Principia 66 (2019): 59–85. http://dx.doi.org/10.4467/20843887pi.19.003.11636.
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The majority of legal systems in Western democracies accord special treatment to religions, e.g. exemptions from generally applicable laws if they conflict with religious convictions. Other beliefs do not usually enjoy such far‑reaching tolerance on the part of the state. The article raises the question of how granting such privilege to religious views can be justified. Arguments of some philosophers (e.g. Thomas Hobbes’) which suggest that an intolerant attitude might sometimes be disadvantageous are in fact only instrumental, and do not prove that tolerance is a moral virtue. This last claim only follows from the arguments of John Stuart Mill and John Rawls, who exemplify two basic approaches in ethics, i.e. utilitarianism and deontology. None of the analyzed arguments for freedom of conscience and religion distinguishes between religious and other beliefs, which suggests that the existing differences in their moral and legal treatment cannot be justified. Therefore, the question arises of whether legal regulations regarding religious and other beliefs should not be equated, so that religious views are not privileged.
Dissertations / Theses on the topic "Religious philosophies and belief systems"
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Habte-Tesfamariam, Milen. "Implicit theories and religious belief systems in college students." Diss., Connect to the thesis, 2008. http://hdl.handle.net/10066/1561.
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Boshoff, Leslie Ian. "The role of belief systems in entrepreneurship : a Christian perspective." Thesis, Nelson Mandela Metropolitan University, 2009. http://hdl.handle.net/10948/1271.
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The world needs entrepreneurs now more than ever; fresh thinkers, who spot opportunities and apply their talents to overcome obstacles to make their ideas happen. Entrepreneurs need to reframe the recession as an area of business opportunity for all. They must unleash their innovative ideas around the world and inspire solutions that will tackle issues ranging from poverty, unemployment and climatic change. It is the fundamental precept of the Christian faith that God calls not only ministers and other spiritual workers, but everyone to specific roles in his kingdom. Christian Entrepreneurs must realise that their calling to establish and lead business organisations that are designed to achieve results in the secular world. Christian Entrepreneur Organisations differ from secular businesses because they do business while being led by the Holy Spirit. Christian Entrepreneurship is the return of unfulfilled business leaders to the sense of "calling" enjoyed by fellow laity in the U.S.A. and Western Europe prior to the 20th Century. The goal is to develop a business that blends business excellence and entrepreneurship with Christian Biblical and theological perspectives. This exploratory study investigated the role of the Christian faith in Entrepreneurship and in Entrepreneurial businesses. The study identified some of the Christian business practices and introduced the reader to the different approaches this group of entrepreneurs have to that of the secular business equivalent.
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Bradstock, A. W. "A Christian contribution to revolutionary praxis : An examination of the significance of religious belief for the political philosophies of Gerrard Winstanley and Camilo Torres." Thesis, University of Kent, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.234473.
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Macey, Marie, Alan Carling, and Sheila M. Furness. "The Power of Belief? Review of the Evidence on Religion or Belief and Equalities in Great Britain." University of Bradford, 2009. http://hdl.handle.net/10454/4394.
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yesA new legal framework has been developed in Great Britain over the last ten years which protects individuals against unfair treatment on the grounds of their religion or belief. This framework regards all the major faith groups, secular belief systems (such as Humanism or Atheism), and non-belief on formally equal terms. There has also been a rapid growth of research interest in religion/belief in contemporary scholarship on equalities. This report provides a critical overview of this extensive research base relating mainly to England, Scotland and Wales up until 2008.
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Evans, R. Scott (Robert Scott) Carleton University Dissertation Political Science. "Contemporary poverty belief systems and the historical church-sect influence; the continuing impact of mainstream religious institutions in Canada." Ottawa, 1996.
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Mpofu, Sifiso. "The ‘Third Wave’ Religious Right Movement and the growth of Zimbabwean Christianity : faith or economic response?" Thesis, University of Pretoria, 2013. http://hdl.handle.net/2263/40279.
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This thesis is an historical analytical investigation and theological analysis
of the fundamental trends of the ‘Third Wave’ Religious Right Movement and
the growth of Zimbabwean Christianity. In an attempt to understand the
appealing and growth factors of this religious movement in the Zimbabwean
Church scene, the research focuses on the trends and behaviour of the
Third Wave Religious Right Movement in Zimbabwe and the critical aspect of
how this religious movement communicates the Christian faith to its
audience. A critical thrust of the study is the question of whether the
disciples of the charismatic movement are motivated by faith or economic
factors which may ultimately not be the authentic summons of the gospel of
Jesus Christ. The research addresses fears and suspicions of many
Christians who are caught up between faith and fear response to the
proclamation of the Gospel of Jesus Christ by the New Religious Right
Movements, particularly in Zimbabwe.
The hypothetical statement of this work is that there seems to be a subtle
reconstruction identity in the theology of the “Third Wave” Religious Right
Movement as is clearly manifested through the maneuverings of Christians
from the ‘traditional churches’ to these ‘newer charismatic churches in
trends which reflect the changing religious geography and the face of African
Christianity in general and Zimbabwean Christianity in particular. The
research explores the nature, impact and significance of the post – modern ‘Third Wave’ Religious Right Movement in Zimbabwean society in particular.
The identity and nature of the ‘Third Wave’ Religious Right Movement in its
historical perspective discussed by means of identifying and analyzing the
characteristics of this movement and its theological perspectives as well as
discussing the factors that promote the growth of the movement in the
context of Missio Dei (God’s Mission) and the society in general. Critical to
this type of Christianity are the images of power and prosperity which are
understood as signs of faith. The impact and effects of this type of faith
expression in the socio-political landscape is fully explored.
The primary methodology in this study is the historical critical method
complimented by oral historiography. Both primary and secondary sources
are utilized in this research in a holistic framework for analyzing the
historical trends as they unfold in the context of religious declarations and
transformations that are part of the phenomenon under investigation. The
study observes the translation model of evangelization in the unfolding
discourse of the ‘Third Wave’ Religious Right Movement.
The study ultimately reveals how people’s economic fears and hopes in the
midst of life’s challenges draw them toward religious movements which
promise to positively promote a glorious life with practical results being
realized “here and now”. This study has clearly exposed how religion,
specifically charismatic Christianity, is seen as a package of an abundant life in the context of humanity’s needs and challenges. There is a clear obsession, in the charismatic New Religious Right Movement, with wealth
and health as pedestals of salvation and a faithful Christian life.
Surprisingly, there is very little reference to moral and ethical issues from
the charismatic prophets who are the founders of these New Right
Movements. The research notes that the interests of these newer right
movements are in prosperity and health: “signs of being saved and blessed”.
Lack of economic success is blamed on demons which also causes poor
health hence the need to denounce the powers of Satan and engage on “the
heavenly gear”. Such teachings have conditioned the prospective converts to
seek after material benefits and values as critical aspects of the meaning of
salvation and the mission of Christ.
The study further reveals that the ‘Third Wave Religious Right Movement
promotes a subtle way of making disciples instead of the traditional way of
faith response to the gospel proclamation. But does this charismatic
religious life have any relevance to our human situation today? The seven
compelling chapters of this study have tackled this question and many
others, pointing the way to an authentic Christian mission that is alive and
relevant to the meaning of salvation in the context of orthodox Christianity.
This study concludes that the Church is a catalyst which carries the keys of
salvation to bring meaning and solutions to the varied human fears and
failures that characterise the temporary nature of human existence. But in
doing so; the Church must act in spirit of orthodox Christianity which is the
sine qua non of salvation.Thesis (PhD)--University of Pretoria, 2013.
gm2014
Church History and Church Policy
unrestricted
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Baker, Joseph O., and Andrew L. Whitehead. "Gendering (Non)Religion: Politics, Education, and Gender Gaps in Secularity in the United States." Digital Commons @ East Tennessee State University, 2016. https://doi.org/10.1093/sf/sov119.
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Gender gaps in religiosity among Western populations, such that women are more religious than men, are well documented. Previous explanations for these differences range from biological predispositions of risk aversion to patriarchal gender socialization, but all largely overlook the intersection of social statuses. Drawing on theories of intersectionality, we contribute to the cultural and empirical analysis of gender gaps in religiosity by documenting an interactive effect between gender, education, and political views for predicting religious nonaffiliation and infrequent attendance at religious services among Americans. For highly educated political liberals, gender gaps effectively disappear, such that men and women are almost equally likely to be secular (or religious). The results have implications for the long-standing disputes about the gendered “nature” of religiosity and highlight the importance of multiple intersecting statuses and modalities in shaping aggregate patterns of religiosity and secularity.
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Leopard, Mitchell L. "Loose Canon on Deck: How Contemporary Christians React to Media Portrayals of Faith, Beliefs, and Rituals." unrestricted, 2007. http://etd.gsu.edu/theses/available/etd-04302007-181623/.
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Thesis (M.A.)--Georgia State University, 2007.Title from file title page. Timothy Renick, committee chair; Christopher White, Kathryn McClymond, committee members. Electronic text (106 p.) : digital, PDF file. Description based on contents viewed Dec. 31, 2007. Includes bibliographical references (p. 96-100). Filmography: p. 94-95.
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Kameda, Yuko. "Aspects of the Ainu spiritual belief systems: an examination of the literary and artistic representations of the Owl God." Thesis, 2011. http://hdl.handle.net/1828/3246.
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This study will examine the integral role of owls in Ainu spiritual belief systems
through the means of Ainu oral literature and Ainu material arts. In the past, the
indigenous people known as Ainu lived only in northern Japan, including Kurile Islands
(“Kurile Ainu”), Sakhalin (“Sakhalin Ainu”), and Hokkaido (“Hokkaido Ainu”). Today,
Ainu people live across Japan; however, Hokkaido is considered their spiritual homeland
and the majority of the population lives in this northern prefecture. This paper will focus
on the group of people called “Hokkaido Ainu”. Before a large number of Japanese
migrated to Hokkaido during the Meiji era (1868-1912), Ainu people had lived close to
nature through various activities such as fishing, hunting, and gathering. As a result of
these daily activities involving nature, the Ainu developed their spiritual belief systems.
For example, they believe that various spirits exist in natural phenomena such as plants,
insects, and animals. Among these animals, the bear, killer whale and owl are considered
in many Ainu societies as the highest-ranked animal kamuy, meaning gods or deities. The
Owl God in particular, is believed to be the guardian of the village. In this project, the
symbolic representation of the Owl God in four different Ainu traditional folklores and
various forms of arts will be carefully examined. The goal of this study is to demonstrate
that although the language and physical communities are under threat by Japanese
migration and a modern industrial economy, the spiritual belief in the Owl God as the
guardian of the village continues to exist in contemporary Ainu works of art. In addition,
I will argue that the representation of the Owl God, Kotan-kor-kamuy, is an important
symbolic expression of Ainu cultural identity.Graduate
Books on the topic "Religious philosophies and belief systems"
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Falola, Toyin. Health knowledge and belief systems in Africa. Durham, N.C: Carolina Academic Press, 2008.
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Stark, Cleveland A., and Dylan C. Bonner. Handbook on spirituality: Belief systems, societal impact, and roles in coping. Hauppauge, N.Y: Nova Science Publishers, 2011.
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Coleman, Douglas K. Fire's central role in human belief systems throughout the ancient world. Orange, CA, U.S.A. (P.O. Box 219, Old Plaza Station, Orange, CA 92666 U.S.A.): D.K. Coleman, 1989.
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Living as if: Belief systems in mental health practice. San Francisco, CA: Jossey-Bass Publishers, 1994.
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B, Singh S. Fairs and festivals in rural India: A geospatial study of belief systems. Varanasi: Tara Book Agency, 1989.
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Jie shi yu zheng jiu: Zong jiao duo yuan zhe xue lun. Shanghai: Xue lin chu ban she, 1996.
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Stortz, Margaret. Lights along the way: Concise histories and comparisons of three American metaphysical belief systems : Christian Science, Unity, and Religious Science. El Cerrito, Calif: Contact Margaret Stortz, 2006.
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Samraj, Adi Da. The knee of listening: The early-life ordeal and the radical spiritual realization of the Divine World-Teacher and True Heart-Master, Da Avabhasa (the "Bright"). Clearlake, Calif: Dawn Horse Press, 1992.
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The knee of listening: The early-life ordeal and the radical spiritual realization of the divine world-teacher. Middletown, Calif: Dawn Horse Press, 1995.
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Katherine, Gleason, ed. Releasing the goddess within. Indianapolis, Ind: Alpha Books, 2003.
Find full textBook chapters on the topic "Religious philosophies and belief systems"
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Hutton, Peter, Ravi Mahajan, and Allan Kellehear. "Secular philosophies and other belief systems." In Death, Religion and Law, 175–85. Abingdon, Oxon ; New York, NY : Routledge, 2019.: Routledge, 2019. http://dx.doi.org/10.4324/9780429489730-23.
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Stayton, William R. "Conflicts in Crisis: Effects of Religious Belief Systems on Sexual Health." In Theology and Medicine, 203–18. Dordrecht: Springer Netherlands, 1992. http://dx.doi.org/10.1007/978-94-015-7963-6_12.
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Singh, Ravi S. "Geographical Patterns of Indigenous Religious Belief Systems in Northeast India: A Case Study." In Practising Cultural Geographies, 241–54. Singapore: Springer Nature Singapore, 2022. http://dx.doi.org/10.1007/978-981-16-6415-1_10.
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Deshingkar, Priya, and Doudou Dièye Gueye. "It’s a Journey That Only God Knows: Understanding Irregular Migration in Senegal Through a Religious Lens." In IMISCOE Research Series, 35–55. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-97322-3_3.
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AbstractThe authors use the lens of religion to understand how migrants from Senegal embarking on high-risk journeys across the Sahara and the Atlantic conceptualise migration, cope with hardship and give meaning to their experiences. The paper aims to provide insights into religious belief systems and their intersection with the process of irregular migration and human smuggling from the impoverished Kolda region of Senegal. The research adds to the scant literature on how migrants draw on their spiritual beliefs in preparing for and enduring harrowing journeys with a high risk of harm and death. Migrants are aware of the risks as they receive information in real time from other migrants and also because many are returne migrants or deportees. But the risks do not deter them as they seek to fulfil their role as good family providers and heed the guidance of Marabout Islamic teachers rather than information campaigns to prevent irregular migration. The study also sheds light on hitherto under-recognised gendered aspects of the infrastructure of migration facilitation in Kolda: while migration is male dominated, women play a critical role in mobilising religious and financial support. The authors conclude that there is a mismatch between the way that migrants take decisions to migrate and the understanding of external agencies that continue efforts to dissuade them through risk information campaigns.
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Hart, Hendrik. "Philosophy’s Prejudice Towards Religion." In The Paideia Archive: Twentieth World Congress of Philosophy, 93–99. Philosophy Documentation Center, 1998. http://dx.doi.org/10.5840/wcp20-paideia199836621.
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Religion acquired a bad press in philosophical modernity after a rivalry developed between philosophy and theology, originating in philosophy’s adopting the role of our culture’s superjudge in all of morality and knowledge, and in faith’s coming to be seen as belief, that is, as assent to propositional content. Religion, no longer trust in the face of mystery, became a belief system. Reason as judge of propositional belief set up religion’s decline. But spirituality is on the rise, and favors trust over reason. Philosophy could make space for the spiritual by acknowledging a difference between belief as propositional assent and religious faith as trust, a distinction lost with the mixing of Greek philosophy and Christian faith. Artistic or religious truth disappeared as authentic forms of knowing. But Michael Polanyi reintroduced knowledge as more than can be thought. Also postmodern and feminist thought urge us to abandon autonomous reason as sole limit to knowledge. We have space again for philosophy to look at openness to the spiritual. If spirituality confronts us with the mystery of the existential boundary conditions, religion may be a form of relating to the mystery that confronts us from beyond the bounds of reason. That mystery demands our attention if we are to be fully in touch with perennial issues of human meaning.
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Ross, Alf. "[320]Some Features of the History of Natural Law." In On Law and Justice, 304–34. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198716105.003.0010.
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This chapter considers some features of the historical evolution of natural law in order to promote understanding of what actually characterizes natural law thinking as it is known today. It traces the history of natural law back to around 700 BC to demonstrate how natural law theory has essentially remained the same. Its characteristic features are certain modes of thought and expression which in all its phases—magical, religious, and philosophico-metaphysical—are radically different from scientific ones. There is an unbroken line from the magical-animistic belief of primitive man, over dogmatic theology to the great philosophico-metaphysical systems. The principal idea behind all manifestations of this line of thought is a fear of existence and its powers, and the impulse to seek refuge and safety in something absolute.
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"Globalization and Patterns of Religious Belief Systems." In Religion in Secularizing Society, 185–204. BRILL, 2003. http://dx.doi.org/10.1163/9789004496354_012.
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Brody, Robert. "Sa’adyah the Philosopher." In Sa'adyah Gaon, 40–57. Liverpool University Press, 2013. http://dx.doi.org/10.3828/liverpool/9781904113881.003.0003.
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This chapter cites classical Rabbinic Judaism, which is grounded in a comprehensive system of halakhah that determines behavioural norms in every aspect of life and sets community boundaries. It outlines few basic principles of faith that were presumably shared by all the tana'im and amora'im, such as the belief in a God who revealed himself to the children of Israel and charged them to keep the Torah's commandments. It also discusses the impetus to theological speculation that came from a time when both Christians and Muslims were making a concerted effort to systematize their religious principles. The chapter recounts the proliferation of cults within Christianity and Islam and the controversies that raged among adherents about the tenets of their faith. It mentions how Muslims were exposed to Greek philosophy for the first time during the eighth and ninth centuries, when many Greek works were translated into Arabic.
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Stoddard, Robert H., and Carolyn V. Prorok. "Geography of Religion and Belief Systems." In Geography in America at the Dawn of the 21st Century. Oxford University Press, 2004. http://dx.doi.org/10.1093/oso/9780198233923.003.0063.
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Spatial and environmental dimensions of religious behavior, artefacts, and attitudes are grist for the geographer’s intellectual mill because spiritually motivated convictions and actions play an important role in human affairs. It is not surprising, therefore, that the geography of religion and belief systems is an important, emerging field of study. We commence this chapter with a definition of the field, particularly as it entails distinctions that arise out of the highly personal nature that religious belief is accorded in the academy and society at large. A limited review and summary of trends in the field over the past decade follows, building on Kong’s (1990) and Sopher’s (1967, 1981) overviews. Although North American geographers are emphasized here, research in the geography of religion is thoroughly entwined in terms of scholars’ national origin, university training, and research perspectives, thus making distinctions in nationality difficult. Moreover, geographers who do not consider themselves to be geographers of religion and numerous nongeographers also make significant contributions to this field because their work clearly incorporates both religious and geographic components in their analysis and subject matter. We note that traditional empirical studies largely dominate the work published in the last decade. Nevertheless, humanistic research (Weightman 1996; Cooper 1997a; Prorok 1997; Osterrieth 1997), and the application of contemporary critical theory (Fielder 1995; Kong 1993a, b; Prorok 2000) in this field is gaining ground, particularly via recent dissertations and presentations at AAG meetings. Additional comments about future challenges and opportunities conclude the chapter. No universally accepted definition of religion exists, as illustrated by the hundreds already published and others continually being introduced (see e.g. a separate bibliographical category devoted annually to this definitional task in Social Compass: International Review of Sociology of Religion). Another indication that the term “religion” lacks a single, precise definition is the continual struggle, expressed repeatedly within the American judicial system, with questions about what are truly “religious” activities. Definitions vary in their emphasis on three contrasting perspectives: (1) a transcendental divinity; (2) an immanent spirituality that permeates all of life; and (3) an ethical philosophy.
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Nadeau, Robert. "The Old Story: Metaphysics, Newtonian Physics, and Classical Economics." In Rebirth of the Sacred. Oxford University Press, 2013. http://dx.doi.org/10.1093/oso/9780199942367.003.0009.
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The causes of the environmental crisis may be staggeringly complex, but the most effective way to deal with it in economic terms seems rather obvious. We must begin very soon to implement scientifically viable economic solutions for what is now a large number of very menacing environmental problems. If this could be accomplished within the framework of the theory that now serves as the basis for coordinating global economic activities, neoclassical economics, political leaders, economic planners, and environmental scientists could work together in harmony to implement these solutions. Unfortunately, this cannot happen because neoclassical economic theory is predicated on unscientific assumptions about the dynamics of market systems that effectively preclude the prospect of implementing scientifically viable economic solutions for environmental problems. These assumptions were articulated in their original form by eighteenth century moral philosophers Adam Smith, Thomas Malthus, and David Ricardo who were members of and greatly influenced by a widespread philosophical and religious movement known as deism. The fundamental impulse in this movement was to make belief in the existence of the God of the Judeo-Christian tradition consistent with the implications of the mechanistic worldview of Newtonian physics. Because physical laws in this physics completely determine the future state of physical systems, the deists concluded that the universe does not require, or even permit, active intervention by God after the first moment of creation. They then imaged God as a clockmaker and the universe as a clock regulated and maintained after its creation by physical laws. The moral philosophers we now call classical economists assumed that this deistic god created two sets of laws to govern the workings of the clockwork universe—the laws of Newtonian physics and the natural laws of economics. Based on this assumption, they argued that the forces associated with the natural laws of economics determine the movement and interactions of economic actors in much the same way that forces associated with Newton’s laws of gravity determine the movements and interactions of material objects.
Conference papers on the topic "Religious philosophies and belief systems"
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Mavuru, Lydia, and Oniccah Koketso Pila. "PRE-SERVICE TEACHERS’ PREPAREDNESS AND CONFIDENCE IN TEACHING LIFE SCIENCES TOPICS: WHAT DO THEY LACK?" In International Conference on Education and New Developments. inScience Press, 2021. http://dx.doi.org/10.36315/2021end023.
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Pre-service teachers’ preparedness and confidence levels to teach is a topical subject in higher education. Previous studies have commented on the role of teacher in-service training in preparing teachers for provision of meaningful classroom experiences to their learners, but many researchers regard pre-service teacher development as the cornerstone. Whilst teacher competence can be measured in terms of different variables e.g. pedagogy, knowledge of the curriculum, technological knowledge etc., the present study focused on teacher competency in terms of Life Sciences subject matter knowledge (SMK). The study was framed by pedagogical content knowledge (PCK). The study sought to answer the research question: How do preservice teachers perceive their levels of preparedness and confidence in teaching high school Life Sciences topics at the end of their four years of professional development? In a qualitative study, a total of 77 pre-service teachers enrolled for the Methodology and Practicum Life Sciences course at a university in South Africa participated in the study. Each participant was tasked to identify topic(s)/concept(s) in Life Sciences they felt challenged to teach, provide a critical analysis of the reasons for that and map the way forward to overcome the challenges. This task was meant to provide the pre-service teachers with an opportunity to reflect and at the same time evaluate the goals of the learning programme they had gone through. Pre-service teachers’ perspectives show their attitudes, values and beliefs based on their personal experiences which therefore help them to interpret their teaching practices. The qualitative data was analysed using content analysis. The findings showed that whilst pre-service teachers were competent to teach other topics, the majority felt that they were not fully prepared and hence lacked confidence to teach the history of life on earth and plant and animal tissues in grade 10; excretion in animals particularly the functions of the nephron in grade 11; and evolution and genetics in grade 12. Different reasons were proffered for the lack of preparedness to teach these topics. The participants regarded some of these topics as difficult and complex e.g. genetics. Evolution was considered to be antagonistic to the participants’ and learners’ cultural and religious belief systems. Hence the participants had negative attitudes towards them. Some of the pre-service teachers indicated that they lacked interest in some of the topics particularly the history of life on earth which they considered to be more aligned to Geography, a subject they did not like. As remedies for their shortcomings in the content, the pre-service teachers planned to co-teach these topics with colleagues, and others planned to enrol for content enrichment programmes. These findings have implications for teacher professional development programmes.
Reports on the topic "Religious philosophies and belief systems"
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Thompson, Stephen, Brigitte Rohwerder, and Clement Arockiasamy. Freedom of Religious Belief and People with Disabilities: Evidence from India. Institute of Development Studies (IDS), June 2021. http://dx.doi.org/10.19088/creid.2021.004.
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Around the world, people with disabilities can be the most marginalised in society. Having a disability and being a member of a religious minority or an excluded social group can compound the reasons why some people find themselves on the outskirts of social systems which normally provide financial and moral support and a sense of identity and belonging. A recent study from India found that identity markers such as religion, caste and gender can exacerbate the exclusion already experienced by people with disabilities. Taking deliberate steps to strengthen the social inclusion of people with disabilities who also come from minority religious groups and socioeconomically marginalised backgrounds can help them fulfil their potential to fully and effectively participle in society on an equal basis with others, and strengthen community ties, making the society in which they live more inclusive.