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Author: Grafiati

Published: 10 December 2022

Last updated: 30 January 2023

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1

Crawford, Gregory A. "Book Review: Great Events in Religion: An Encyclopedia of Pivotal Events in Religious History." Reference & User Services Quarterly 56, no. 4 (June 21, 2017): 304. http://dx.doi.org/10.5860/rusq.56.4.304a.

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Designed to be comprehensive in its scope, this set covers major religious events from remote prehistory (ca. 60,000 BC) to the highly contemporaneous (AD 2014). Taken together, the editors have done an admirable job in choosing topics to cover and in compiling a highly readable, informative, and thought-provoking compilation. The first volume covers the period of prehistory to AD 600 and includes entries for topics as diverse as the first burials that indicate a belief in an afterlife found in Shanidar Cave, Iraq (ca. 60,000 BC), the discovery of the oldest human-made place of worship at Göbekli Tepe in modern Turkey (tenth millennium BC), the ritual use of alcohol (ca. third millennium BC), the founding of Buddhism (sixth to fourth centuries BC), the Roman conquest of Judaea in 63 BC, the conversion of Saul (Saint Paul) in AD 34, the Council of Chalcedon in AD 451, and the papacy of Gregory the Great (reigned AD 590–604). Volume 2 covers from AD 600 to 1450, thus encompassing the Middle Ages in the West, the rise of Islam in the Middle East, the growth of Christian monasticism, the crusades, the development of the first universities in Europe, and the lives of Joan of Arc and Jan Hus. The final volume covers from 1450 to the present, starting with the fall of Constantinople to the Ottoman Turks and ending with the rise of the Islamic State (ISIS, ISIL, or Daesh) in 2014.

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Hayes, Kelly E. "Western Esotericism in Brazil." Nova Religio 23, no. 3 (February 1, 2020): 60–85. http://dx.doi.org/10.1525/nr.2020.23.3.60.

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The Brazilian religion known as the Valley of the Dawn is an international new religious movement known for its eclectic cosmology and collective rituals performed by adepts dressed in ornate garments. Headquartered outside of Brasília, the Valley of the Dawn was founded in the 1960s by Neiva Chaves Zelaya (1925–85) a clairvoyant medium affectionately referred to as Aunt Neiva. This article highlights the work of Mário Sassi (1921–94) and the significance of esoteric thought in the development of the movement’s Doctrine. An early convert who became Aunt Neiva’s life partner, Sassi was an intellectual seeker who drew selectively on esoteric ideas popularized through theosophical and spiritist texts to interpret and systematize Aunt Neiva’s visions. Together Aunt Neiva and Mário Sassi created a Brazilian form of Western esotericism that today includes over 600 affiliated temples across Brazil and worldwide.

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Horban, Olexander, and Ruslana Martych. "The Idea of Living in Religious-Philosophical Discourse." Studia Warmińskie 57 (December 31, 2020): 101–15. http://dx.doi.org/10.31648/sw.6008.

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The article investigates the origins of the idea of religious-philosophical discourse in the doctrine of the living. Based on the analysis of ancient philosophical thought and the subsequent, based on it, views of early Christian thinkers, a perspective is formed on the idea of the living as a special type of religious-philosophical discourse based on the principles of creationism, theocentrism and subordinationism. It is concluded that early Christian religious philosophy supported and affirmed the ideas of the value of the living as the creation of God, a trembling attitude toward it, adoring any manifestation of life, giving it spiritual and moral dimensions.

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Street, T. "From Kavad to al-Ghazali. Religion, Law and Political Thought in the Near East, c. 600-c. 1100 * BY PATRICIA CRONE." Journal of Islamic Studies 18, no. 1 (January 1, 2007): 103–5. http://dx.doi.org/10.1093/jis/etl050.

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Powers, John. "The Disputed Middle Ground: Tibetan Mādhyamikas on How to Interpret Nāgārjuna and Candrakīrti." Religions 12, no. 11 (November 11, 2021): 991. http://dx.doi.org/10.3390/rel12110991.

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By the twelfth century, a broad consensus had developed among Tibetan Buddhists: The Middle Way School (Madhyamaka) of Nāgārjuna (c. 2nd century), as interpreted by Candrakīrti (c. 600–650), would be normative in Tibet. However, Tibetans had inherited various trajectories of commentary on Madhyamaka, and schools of thought developed, each with a particular reading. This article will examine some of the major competing philosophical stances, focusing on three figures who represent particularly compelling interpretations, but whose understandings of Madhyamaka are profoundly divergent: Daktsang Sherap Rinchen (1405–1477), Wangchuk Dorjé, the 9th Karmapa (1556–1603), and Purchok Ngawang Jampa (1682–1762). The former two contend that Nāgārjuna’s statement “I have no thesis” (nāsti ca mama pratijñā) means exactly what it says, while the latter advocates what could be termed an “anthropological” approach: Mādhyamikas, when speaking as Mādhyamikas, only report what “the world” says, without taking any stance of their own; but their understanding of Buddhism is based on insight gained through intensive meditation training. This article will focus on how these three philosophers figure in the history of Tibetan Madhyamaka exegesis and how their respective readings of Indic texts incorporate elements of previous work while moving interpretation in new directions.

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Newman, A. J. "PATRICIA CRONE, From Kavad to al-Ghazali: Religion, Law and Political Thought in the Near East, c. 600-c. 1100." Journal of Semitic Studies 53, no. 1 (January 1, 2008): 196–97. http://dx.doi.org/10.1093/jss/fgm066.

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7

Antigegn, Getahun Kumie. "An Assessment of Religion, Peace and Conflict in the Post 1991 of Ethiopia." Vestnik RUDN. International Relations 19, no. 4 (December 15, 2019): 607–14. http://dx.doi.org/10.22363/2313-0660-2019-19-4-607-614.

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Religious violence has become increasingly relevant in political and academic discourses. Because of the revival of religions, the contemporary world cannot be understood without accounting for the role of religion and religious organizations in peace and conflict, including the case of Ethiopia. The purpose of this article is to examine the role of religion in peace and conflict in the post 1991 of Ethiopia. Methodologically, the paper employed qualitative research approach by relying on secondary sources of data. The findings of the research revealed that Ethiopia has many positive assets that have to be exploited fully and critically including the role of the Inter-Religious Council. The religious policies of the present Ethiopian government are remarkably different from any of the previous ones with regard to the measure of religious freedom they provide. Paradoxically, one may wonder why is it at this time, where religious freedom and equality of religion are guaranteed, we are witnessing increased tensions and violent religious conflicts in contemporary Ethiopia. Inter-religious relations in Ethiopia have been peaceful and tolerant for long period. However, the rise of inter-religious conflicts in recent decades is taking place. Generally, in contemporary Ethiopia religion is used both as an instrument for producing conflict in certain circumstances and as a powerful resource for peace and transformation of conflict in the society. On the whole, identifying the role of religion in conflict is a very complex task to accomplish, as there are multiple variables to be well-thought-out.

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Mahler, Elena S. "The Philosophic Discovery of Name and Icon: Chronological Parallels and Ideological Genesis." Almanac “Essays on Conservatism” 102 (March 1, 2020): 594–606. http://dx.doi.org/10.24030/24092517-2020-0-1-594-606.

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The article describes the discovery of “name” and “icon” as two new philosophic categories in Russian philosophy of the Silver Age and the formation of two new directions in Russian thought – “philosophy of name” and “philosophy of icon” – in their close interconnection. It is noted that those directions of thought developed in parallel to each other, which can be found on the pages of the similar or even the same works of the same group of philosophers – E. Trubetskoy, P. Florensky, A. Losev, S. Bulgakov. Similar features of the ideological genesis and problems of those areas of thought are considered in detail, among which are: criticism of secularism and church modernism, opposition to the “new religious consciousness” and the choice of historical Christianity, interest in real religious tradition and practice, and philosophical resort to Patristics, including their predecessor, – Father John of Kronstadt. In general, the author concludes that those trends in Russian thought are deeply interconnected, from their ideological genesis to philosophical problems, which are manifested in the similar understanding of the categories of “name” and “icon” at different levels – ontological, epistemological, communicative, and personalistic.

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Ozcelik, Hanife, Ozlem Tekir, Sevgin Samancioglu, Cicek Fadiloglu, and Erdem Ozkara. "Nursing Students' Approaches Toward Euthanasia." OMEGA - Journal of Death and Dying 69, no. 1 (August 2014): 93–103. http://dx.doi.org/10.2190/om.69.1.f.

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Background: In Turkey, which is a secular, democratic nation with a majority Muslim population, euthanasia is illegal and regarded as murder. Nurses and students can be faced with ethical dilemmas and a lack of a legal basis, with a conflict of religious beliefs and social and cultural values concerning euthanasia. The aim of this study was to investigate undergraduate nursing students' attitudes towards euthanasia. Method: The study, which had a descriptive design, was conducted with 600 students. The 1st, 2nd, 3rd, and 4th year nursing students at a school of nursing were contacted in May 2009, and 383 students (63.8% of the study population of a total of 600 students) gave informed consent. Two tools were used in accordance with questionnaire preparation rules. Results: The majority of students were female and single (96.9%), and their mean age was 21.3 ± 1.5 years. A majority (78.9%) stated they had received no training course/education on the concept of euthanasia. Nearly one-third (32.4%) of the students were against euthanasia; 14.3% of the students in the study agreed that if their relatives had an irreversible, lethal condition, passive euthanasia could be performed. In addition, 24.8% of the students agreed that if they themselves had an irreversible, lethal condition, passive euthanasia could be performed. Less than half (42.5%) of the students thought that discussions about euthanasia could be useful. There was a significant relation between the study year and being against euthanasia ( p < 0.05), the idea that euthanasia could be abused ( p < 0.05), and the idea that euthanasia was unethical ( p < 0.05). Conclusion: It was concluded that the lack of legal regulations, ethical considerations, religious beliefs, and work experience with dying patients affect nursing students' attitudes towards euthanasia.

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HOWE, DANIEL WALKER. "TWO APPROACHES TO AMERICAN THEOLOGY." Modern Intellectual History 1, no. 3 (October 21, 2004): 399–409. http://dx.doi.org/10.1017/s1479244304000265.

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Mark Noll, America's God: From Jonathan Edwards to Abraham Lincoln (New York: Oxford University Press, 2002)Brooks Holifield, American Theology: Christian Thought from the Age of the Puritans to the Civil War (New Haven, CT: Yale University Press, 2003)Intellectual history, after a generation of neglect, is suddenly getting attention again in the United States. Giving impetus to this renewal of energy are two major works on American religious thought before the Civil War: Mark Noll's America's God and Brooks Holifield's American Theology. Both are big books, over 600 pages each, and they address a big topic stretching across time and space: the grand tradition of American theology, now a lost art. They treat a time when Christian theology as an intellectual activity enjoyed considerably more prestige and cultural influence than it does today, and surely it has seldom been so innovative and diverse as in the period they treat. Both books have been written by highly respected scholars, deeply learned in the relevant primary and secondary sources. The danger in reviewing such large undertakings is that reviewers will not treat them as a whole but simply grumble that their own specialty doesn't get enough attention: the historian of gender wants more about women, the historian of science more about his subject, etc. These books deserve to be evaluated in toto. Having been conceived and written independently, even though more or less simultaneously, they demonstrate contrasting visions of how to deal with their subject. The two books typify the “external” and “internal” approaches to intellectual history respectively, illustrating for the reader strengths and limitations of the two approaches as well as their complementarity.

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11

FRASCH, TILMAN. "Urban growth in India AD 600–1200: a comment." Urban History 31, no. 1 (May 2004): 118–20. http://dx.doi.org/10.1017/s0963926804001816.

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The article tries to identify the factors that led to urban growth in India in the period we style ‘early medieval India’, viz the centuries between the decline of the Gupta empire and the rise of the Islamic sultanates in northern India. In doing so, the author obviously responds to the seminal work of R.S. Sharma, without, however, even mentioning it. Sharma is one of the most influential advocates of the school of ‘Indian feudalism’, and he linked the decline of cities in India during the period under review to the decline of long-distance trade (caused especially by the decline of Roman trade with India) on the one hand and the feudal transformation of agrarian relations on the other. The economic crisis (the emphasis on which easily identifies Sharma as a staunch Marxist) went along with a socio-religious crisis, during which people expected the fourth age of Hinduism, the age of Kali, to draw to a close. Thakur does not deny the importance of economic factors completely, but tries to weigh them against other factors, which he styles ‘technological and ecological’ and ‘institutional and political’. His conclusion in this respect is somewhat inconclusive as ‘no single factor initiated urban growth’, though in a surprising move, he adds that three phases can be made out which are characterized by agrarian expansion (AD 600–750), emergence of empires (750–1000 – this phase is obviously related to the institutional and political factors) and finally the predominance of trade (1000–1200). In what sense this development is based on ‘mechanisms’ (as alluded to in the title), remains completely open.

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12

Okolie, Ugo. "Hate Speech and Ethno-Religious Violence in Nigeria." Eduvest - Journal Of Universal Studies 2, no. 3 (March 17, 2022): 463–69. http://dx.doi.org/10.36418/edv.v2i3.376.

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Hate speech is the precursor to ethno-religious violence in Nigeria. In recent times, no issue has generated widespread public comment in Nigeria more than the issues of hate speech and ethno-religious violence rocking the country and its sad consequences on national integration. Though, on the issue of hate speech, the provisions of Nigeria constitution and Nigeria Electoral Act are clear but the question is where to draw the line between political statements and hate speech. Therefore, this study explored the effect of hate speech on ethno-religious violence in Nigeria. A descriptive method was adopted and data was collected via a survey of 600 respondents comprises of Traditional Leaders, Christian leaders, Muslim leaders, Leaders of civil society groups and Youth leaders in South-South, South-West, South-East, North-West, North-central and North-East geopolitical zones of Nigeria. Data collected were analyzed using correlation and linear regression analysis with the aid of Statistical Package for Social Science (SPSS) version 21. The study found that there is significant relationship between hate speech and ethno-religious violence in Nigeria. The study submits that, hate speeches in Nigeria are mostly credited to political leaders and their ethnic, religious or regional supporters. Requisite recommendations and conclusion were provided in the light of empirical and theoretical findings.

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13

Kosykhin, Vitaly G., and Svetlana M. Malkina. "On the Influence of Translations of Religious and Philosophical Texts of Buddhism on the Literature and Art of Medieval China." RUDN Journal of Philosophy 24, no. 4 (December 15, 2020): 601–8. http://dx.doi.org/10.22363/2313-2302-2020-24-4-601-608.

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The era of the Tang dynasty (618-907) was a period of great flourishing of all aspects of Chinese culture, when changes covered the most diverse spheres of philosophy, art and literature. The article examines the role played in this cultural transformation by translations from Sanskrit into Chinese of the religious and philosophical texts of Indian Buddhism. The specificity of the Chinese approach to the translation of Indian texts is demonstrated, when, at the initial stage, many works were translated in a rather free style due to the lack of precisely established correspondences between Sanskrit and Chinese philosophical terms. The authors identify two additional factors that influenced the nature of the translations. Firstly, this is the requirement of compliance with the norms of public, mainly Confucian, morality. Secondly, the adaptation of the Indian philosophical context to the Chinese cultural and worldview traditions, which led to the emergence of new schools of religious and philosophical thought that were not known in India itself, such as Tiantai, Jingtu or Chan, each of which in its own way influenced the art of the Medieval China. Special attention is paid to the activities of the legendary translator, Xuanzang, whose travel to India gave a huge impetus to the development of Chinese philosophy in subsequent centuries, as well as to the contribution to Chinese culture and art, which was made by the translation activities of the three great teachers of the Tang era Shubhakarasimha, Vajrabodhi and Amoghavajra.

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14

Lakeland, Paul. "The Incarnation of God: An Introduction to Hegel's Thought as Prolegomena to a Future Christology by Hans Küng. New York, Crossroad, 1987. 601 pp. $37.50." Theology Today 45, no. 3 (October 1988): 375–77. http://dx.doi.org/10.1177/004057368804500324.

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15

Flint, Valerie I. J. "Maps of medieval thought. The Hereford paradigm. By Naomi Reed Kline. Pp. xiii+261 incl. 92 figs+colour frontispiece. Woodbridge: Boydell Press, 2001. £40. 0 85115 602 9." Journal of Ecclesiastical History 54, no. 1 (January 2003): 97–194. http://dx.doi.org/10.1017/s0022046903285699.

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16

Bratt, Kenneth. "Hearts and Minds: Honors Programs in North American Christian Institutions." Journal of Education and Christian Belief 14, no. 2 (December 2010): 7–18. http://dx.doi.org/10.1177/205699711001400202.

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For readers of this journal outside North America, the very concept of “honors education” may be confusing (since the word honours features in British and Commonwealth degree titles) or obscure (bringing to mind associations with aristocratic privilege or elitist competition). But in the United States the development of honors programs in colleges, and later honors colleges within universities, has been an important and growing trend of the last fifty years. Intended to recruit students of high intellectual aptitude, to serve their special needs, and to raise the academic profile of the host institution, honors programs have proliferated from a handful in the 1940s to more than 600, as catalogued in the most recent edition of Peterson's Guide to Honors Programs and Colleges (Digby, 2005). Even though the phrase “honors education” may have a peculiarly North American ring, the issues raised for those who teach highly talented university students are the same for Christian educators around the world, and very little has been published on the topic. With these essays we aim to identify some of the issues that are particularly relevant to Christian higher education for “honors” students, to explore how different theological traditions offer different pedagogical resources for teaching the gifted, and to describe some successful paradigms for cultivating hearts and minds toward service in the kingdom of God.

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17

Maclean, Simon. "Politics and power in early medieval Europe. Alsace and the Frankish realm, 600–1000. By Hans J. Hummer. (Cambridge Studies in Medieval Life and Thought. 4th Ser., 65.) Pp. xiv+304 incl. 8 maps and 7 tables. Cambridge: Cambridge University Press, 2005. £48. 13 978 0 521 85441 2; 10 0 521 85441 5." Journal of Ecclesiastical History 58, no. 3 (July 2007): 526–27. http://dx.doi.org/10.1017/s0022046907001108.

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18

Willoughby, Jay. "Islam in the Age of Global Challenges." American Journal of Islam and Society 26, no. 1 (January 1, 2009): 155–57. http://dx.doi.org/10.35632/ajis.v26i1.1430.

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On 14-15 November 2008, Georgetown University’s Copley Formal Loungeand Philodemic Room served as the venues for an extraordinary conferenceon a unique Muslim leader who is finally becoming better known in theUnited States: Fethullah Gulen. Beginning in the early 1950s, this graduateof the Turkish seminary system began encouraging Turkish businessmen andothers to build schools to provide a modern education to as many students aspossible. People listened, and there are now over 600 schools in 100 countries.This conference, “Islam in the Age of Global Challenges: AlternativePerspectives of the Gulen Movement,” which was sponsored by the GeorgetownUniversity President’s Office, the Alwaleed bin Talal Center forMuslim-Christian Understanding, and the Rumi Forum, attracted both Muslimand non-Muslim academics and others.Of the 170 papers submitted, forty were chosen the address the movementfrom the following viewpoints: (1) the man, his thoughts and ideas,and how he formed his community and (2) what the movement is doing visà-vis bringingmeaning to people’s lives, who/what were/are his sources, tolerance,dealing with non-Muslims, issues of religious freedom, women,peace issues, interfaith dialogue, the role of his schools in peacemaking,charitable organizations, financial sources, and globalization ...

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19

Hunt, Arnold. "Catholic and reformed. The Roman and Protestant Churches in English Protestant thought, 1600–1640. By Anthony Milton. (Cambridge Studies in Early Modern British History.) Pp. xvi + 601. Cambridge: Cambridge University Press, 1995. £50. 0 521 40141 0." Journal of Ecclesiastical History 48, no. 1 (January 1997): 180–82. http://dx.doi.org/10.1017/s0022046900012392.

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Zavelskaya, Darya A. "“RETURN TO PARADISE”IN I.A. KRYLOV'S IDYLL AND ODE:AN ARTISTIC MODEL AND A WORLDVIEW." PHILOLOGICAL STUDIES 18, no. 1 (2020): 156–69. http://dx.doi.org/10.17072/1857-6060-2020-18-1-156-169.

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The article is devoted to the analysis of the philosophical and religious works of I.A. Krylov, in which there is a motive of man's “falling away”from nature as a loss of heavenly bliss. At the early stage of his creative work, the poet was looking for various approaches to reflect this existential problem, embodying his thought in images of nature and civilization. These images bear the imprint of the stylistics of two different genres of Russian classicism:odes (high style) and idyll (middle style). Stylistic and genre analysis makes it possible to reveal Krylov's attitude to the world as a whole and to a person's place in it. Idyllic elements are associated with the notion of primordial innocence. The highstyle of the ode manifests itself in two ways: in threatening prophetic denunciations and solemn praises. The solemn praise of nature is in tune with the chanting of the Creator in the Psalm arrangements–the traditional genre of Russian classicism. Based on these parallels, we can assume the development of the poet's philosophical search from rejection of civilization to the organic reunion of man with being through the creative principle

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21

Moyer, Michael. "Religious Thought." Scientific American 301, no. 3 (September 2009): 92. http://dx.doi.org/10.1038/scientificamerican0909-92a.

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Ecklund, Elaine Howard, and David R. Johnson. "Secularity and Science: What Scientists around the World Really Think about Religion." Perspectives on Science and Christian Faith 73, no. 4 (December 2021): 242–44. http://dx.doi.org/10.56315/pscf12-21ecklund2.

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SECULARITY AND SCIENCE: What Scientists around the World Really Think about Religion by Elaine Howard Ecklund et al. New York: Oxford University Press, 2019. 352 pages. Hardcover; $31.95. ISBN: 9780191926755. *I was raised in the 1980s and 1990s under conservative evangelicalism, which means my father's bookshelf was full of creation/evolution texts, and we never missed Ken Ham when he came to town. The conflict narrative between science and religion was in full force then, and it remains with us today (if slightly diminished). Religious conservatives weren't the only ones talking secularization, though. Scholars such as Peter Berger had observed decades earlier that science often acts as a carrier of secularization. Berger lived long enough, however, to see that secularization did not unfold as expected, and he modified his view near the close of the millennium to indicate that secularization is not a uniform process. Rather, we observe "multiple modernities " marked by various trajectories of secularization and religious growth. *Such is the essential backdrop for Secularity and Science: What Scientists around the World Really Think about Religion. Here, Rice University sociologist Elaine Howard Ecklund and her team ask a simple and compelling question: If science is linked to secularization--as the story so often goes--what do scientists actually think about religion? The answer comes via survey research on 20,000 physicists and biologists in France, Hong Kong, India, Italy, Taiwan, Turkey, the United Kingdom, and the United States, as well as 600 in-depth interviews. The result is an impressive and wide-ranging report not only on the status of religion and science in a global perspective, but also on several theoretical and practical considerations surrounding the secularization debate. As sociologists they take care to address hierarchical and institutional matters (i.e., academic rank, university status and prestige, levels of science infrastructure, etc.), and as scholars of religion they investigate how religious factors vary across national contexts (i.e., definitions of religion and spirituality, religious characteristics of populations, state-church relations, antagonism between scientists and the general public, the place of religion in the scientific workplace, etc.). Each country or region receives a focused chapter, briefly summarized below. *The United States (chap. 3, "The 'Problem' of the Public") is characterized by a soft secularism in which 65% of scientists believe in God. US scientists aren't particularly antagonistic to religion, but significant conflict between scientists and the public exists due to the large, politically active, conservative Christian population. This public issue plays a role in undermining the US scientific enterprise. *In the United Kingdom (chap. 4, "'New Atheists' and 'Dangerous Muslims'"), 57% of scientists believe in God. The UK is characterized by a unique dynamic in which new atheist scientists speak at the popular level while at the same time half of the country's scientists originate outside the UK, often bringing religious values with them. UK biologists expressed concern about a growing Muslim population and implications for some realms of scientific thought (e.g., evolution). *In France (chap. 5, "Assertive Secularism in Science"), 49% of scientists report belief in God. French secularism is based on la√Øcit√© (freedom from religion) and the state actively excludes religion from public life. The result is that dialogue between religion and science is difficult to sustain, with la√Øcit√© disproportionately affecting Muslim women in science. *Eighty percent of scientists in Italy (chap. 6, "A Distinctively Catholic Religion and Science") believe in God. Conflict between science and religion is a non-issue, largely due to the monolithic nature of cultural Catholicism ("Everyone's Catholic. And nobody cares," p. 7). Even non-Catholic scientists, many of whom identify as "spiritual but not religious," tend to see religion and science as separate realms in what could be called "a version of religious modernity." Scientists belonging to certain Catholic networks appear to have better access to jobs, funding, and other opportunities. *In Turkey (chap. 7, "The Politics of Secular Muslims"), 94% of scientists say they believe in God. Turkish scientists broadly believe in God but do not see themselves necessarily as personally religious. They observe little conflict between science and religion when Islam is considered broadly, but express concern about the ascendancy of a political form of Islam which threatens academic freedom. Many Turkish academics are leaving the country, and scientific infrastructure has suffered in recent years. *In India (chap. 8, "Science and Religion as Intimately Intertwined"), 90% of scientists report belief in God, and religious affiliation among scientists is higher than in the general public. India is a growing scientific superpower, and religion is so "in the air" that Indian scientists often make connections between religion and science without even noticing. A number of Indian scientists observe that the "conflict" between religion and science is a Western construction. *In Hong Kong and Taiwan (chap. 9, "A Science-Friendly Christianity and Folk Religion"), 90% (Taiwan) and 74% (Hong Kong) of scientists believe in God or gods. Like India, affiliation among scientists is higher than in the general population. Both of these regions' education systems have been influenced by Christianity, and scientists in Hong Kong speak of meeting faculty and administrators in the sciences at Christian churches. Despite the influence of Christianity, the Western science and religion conflict narrative is not strong. *These summary points hardly do justice to the scope of the authors' project, but they do highlight something that they themselves hold up as a central finding: namely, that conflict between religion and science is an invention of the West. The data indicate that a conflict perspective animates just one-third of scientists in the US, the UK, and France, with the remaining countries evincing much lower numbers. Rather, science and religion are most commonly viewed as different aspects of reality--independent of one another--a view embraced by both nonreligious and religious scientists. Regarding religious scientists, the authors report that from a global perspective there are many more than commonly assumed. Even scientists themselves consistently underestimate the proportion of their colleagues who are religious. *Overall, the book provides tremendous insight, thanks to rich quantitative and qualitative data, into how national and social contexts shape and interact with scientists' views of religion. No other study of this magnitude exists, and that fact alone makes it a¬†remarkable achievement worthy of examination. Its¬†greatest strength lies in the treatment of each country and region, with effective data and storytelling illuminating the relation between science and religion in that location. *The primary weaknesses are the minimal synthesis of cross-national data and the limited discussion of how results fit within the larger secularization debate (which the authors use to frame the book). Secularization themes are treated on a country-by-country basis, but only seven pages of the concluding chapter attempt a synthesis, and the discussion is largely practical. Given the expertise of the authors involved, it feels like a missed opportunity for a more theoretically rich discussion. I would like to have seen, for example, discussion on whether the independence model (as opposed to the conflict model) is itself linked to secularization. The majority of the world's scientists may be at least nominally religious, but without explicit philosophical and theological work to engage science, isn't it probable that the independence model might just as easily contribute to secularization as oppose it? In other words, whose secularity are we talking about? Strong atheists may view independence as accommodating religion; the highly devout may interpret it as another facet of secularity. *That said, the book is an empirical rather than a theoretical work, and an excellent one at that. The data are rich enough for readers well versed in the secularization debate to incorporate them into their own hypotheses. The primary message, supported by a wealth of rigorous data, indicates that global scientists are more religious than we often realize, and that narratives around science and religion in the US are not the only ones requiring our attention. *Reviewed by Blake Victor Kent, Westmont College Department of Sociology, Santa Barbara, CA 93108.

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23

Bishop, Donald. "Gandhi’s Religious Thought." International Philosophical Quarterly 25, no. 3 (1985): 331–33. http://dx.doi.org/10.5840/ipq198525326.

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Richards, Glyn, and Margaret Chatterjee. "Gandhi's Religious Thought." Philosophy East and West 36, no. 1 (January 1986): 61. http://dx.doi.org/10.2307/1398509.

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Maddox, Marion. "Australian Religious Thought." Australian Historical Studies 48, no. 2 (April 3, 2017): 317–18. http://dx.doi.org/10.1080/1031461x.2017.1302293.

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Bird, Robert, Judith Deutsch Kornblatt, and Richard F. Gustafson. "Russian Religious Thought." Slavic and East European Journal 41, no. 4 (1997): 705. http://dx.doi.org/10.2307/309850.

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Travers, David M. W. "Gandhi’s Religious Thought." Idealistic Studies 20, no. 2 (1990): 177–78. http://dx.doi.org/10.5840/idstudies199020215.

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Tregenza, Ian. "Australian Religious Thought." Australian Journal of Politics & History 62, no. 3 (September 2016): 467–68. http://dx.doi.org/10.1111/ajph.12274.

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Khakhalova, Anna A. "Passion of the Russian Soul in the Context of Nikolai Berdyaev's Philosophy." RUDN Journal of Philosophy 24, no. 4 (December 15, 2020): 609–19. http://dx.doi.org/10.22363/2313-2302-2020-24-4-609-619.

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The paper compares two intellectual traditions, that is, psychoanalysis and Russian philosophy. As a result, it demonstrates the kinship of the main methodological principles of both of these two trends of thinking in twentieth century. First, a psychoanalytic image of the Russian type of cognition is set - this is an existentially loaded experience of asking the truth, carried out by a person from the people. In culture, this image is presented as an agent of truth, usually in need. The following demonstrates the attitude to this image in the work and personal way of knowing N.A. Berdyaev. In this part of the article, a psychoanalytic study of the work of the Russian philosopher is done. In particular, the neurotic nature of N. Berdyaevs letter, which is expressed in the excessive emotionality of the text and the prophetic emphasis, which sets the tone throughout his work, is noted. The main part of the article is devoted to the analysis of the intuitive-symbolic method of working with consciousness in the psychoanalysis of Freud and the philosophy of Berdyaev. Here the author emphasizes the practical side of the psychoanalysis and to how an emotionally and bodily tinted meaning arises in that context. This phenomenological reconstruction allows us to draw a parallel with what constitutes a symbol in the tradition of Russian religious thought, which also notes the experienced nature of the work of obtaining the meaning of a symbolic utterance. In this perspective, the author conducts a hermeneutic reconstruction of the continuity of the method of these two traditions from mystical Christian theology, in which the knowledge of God is understood as a passionately lived experience of communication with the Other, which occupies the status of a lover. This article represents the initial stage of a more detailed study of the relationship between psychoanalysis and Russian philosophy.

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Lefka, Aikaterini. "The Xenophanean Religious Thought." Kernos, no. 2 (January 1, 1989): 89–96. http://dx.doi.org/10.4000/kernos.240.

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Kuzmich, Kenneth. "Religion Beyond Religious Thought." International Journal of the Humanities: Annual Review 6, no. 3 (2008): 131–36. http://dx.doi.org/10.18848/1447-9508/cgp/v06i03/42383.

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Lawson, Ernest Thomas. "Religious thought and behavior." Wiley Interdisciplinary Reviews: Cognitive Science 3, no. 5 (June 18, 2012): 525–32. http://dx.doi.org/10.1002/wcs.1189.

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Ghazanfar, S. M., and A. A. Islahi. "A Rejoinder to "Economic Thought and Religious Thought"." History of Political Economy 27, no. 4 (December 1, 1995): 781–85. http://dx.doi.org/10.1215/00182702-27-4-781.

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Hyung-Chul Chung. "The New Thought Movement and Prentice Mulford's Religious Thought." Studies in Religion(The Journal of the Korean Association for the History of Religions) ll, no. 56 (September 2009): 221–41. http://dx.doi.org/10.21457/kars..56.200909.221.

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Reinsmith, William. "Religious Life and Critical Thought." Inquiry: Critical Thinking Across the Disciplines 14, no. 4 (1995): 66–73. http://dx.doi.org/10.5840/inquiryctnews199514421.

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Davies, Douglas. "Symbolic Thought and Religious Knowledge." British Journal of Religious Education 7, no. 2 (March 1985): 75–80. http://dx.doi.org/10.1080/0141620840070206.

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Krasicki, Jan. "Posthumanism and Russian Religious Thought." Studies in East European Thought 54, no. 1-2 (March 2002): 125–43. http://dx.doi.org/10.1023/a:1013801901739.

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Hodgkin, Robin. "Quaker Thought." Theology 92, no. 748 (July 1989): 294–95. http://dx.doi.org/10.1177/0040571x8909200407.

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Bhattacharya, Katyayanidas. "Religious Consciousness." Journal of Indian Philosophy and Religion 25 (2020): 82–88. http://dx.doi.org/10.5840/jipr2020253.

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The basis of religion lies in the nature of man as a thinking self-conscious being. As a thinking being, I can make my individual self and the world, which is opposed to it, the object of my thought and have the capacity to transcend the opposition and rise to a higher unity in which both these -- the self and not-self are comprehended as elements. It is by thought that we transcend the limits of finitude and share in a life which is universal and infinite, in which religion may be said to consist. Thought or self-consciousness is a universal principle in us and being universal, enables us to rise above our particularity and participate in the universal and absolute life or God.

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Ladouceur, Paul. "Religious Diversity in Modern Orthodox Thought." Religions 8, no. 5 (April 27, 2017): 77. http://dx.doi.org/10.3390/rel8050077.

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Fletcher, Christopher, and Rosamund Oates. "Religious Thought, Political Practice, 1200–1600." Cultural and Social History 6, no. 3 (September 2009): 297–304. http://dx.doi.org/10.2752/147800409x445842.

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Davidson, Bruce. "Does Religious Faith Mean Uncritical Thought?" Inquiry: Critical Thinking Across the Disciplines 16, no. 1 (1996): 55–66. http://dx.doi.org/10.5840/inquiryctnews199616118.

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Shirakawa, Haruaki. "Shinran's Religious Doctrine and Mappo Thought." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 34, no. 2 (1986): 580–85. http://dx.doi.org/10.4259/ibk.34.580.

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Wilken, Robert L. "Religious Pluralism and Early Christian Thought." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 1, no. 1 (November 1992): 89–103. http://dx.doi.org/10.1177/106385129200100115.

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Pyysiäinen, Ilkka. "Intuitive and Explicit in Religious Thought." Journal of Cognition and Culture 4, no. 1 (2004): 123–50. http://dx.doi.org/10.1163/156853704323074787.

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AbstractIt has been argued within the new cognitive science of religion that people's actual religious concepts and inferences differ from their explicitly held religious concepts and beliefs; the latter are too complex to be used in fast online reasoning. Natural intuitions thus tend to overwrite theological doctrine and to drive behavior. The cognitive science of religion has focused on this intuitive aspect of religion, ignoring theological thought. Here I try to outline a theoretical model on the basis of which it should be possible to explain the interaction of the intuitive and explicit processes in religious cognition.

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Mitlehner, Michael. "On Quaker Thought." Theology 92, no. 746 (March 1989): 103–7. http://dx.doi.org/10.1177/0040571x8909200204.

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Houlden, Leslie. "Schools of Thought." Theology 93, no. 754 (July 1990): 259–60. http://dx.doi.org/10.1177/0040571x9009300401.

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Al-Dulaimi, Ashraf M. Zedan, and Fakhrul Adabi Abdul Kadir. "QUR’ANIC ILLUMINATIONS ABOUT EXTREMISM OF THOUGHT & THOUGHT OF EXTREMISM." Al-Bayān – Journal of Qurʾān and Ḥadīth Studies 10, no. 1 (April 26, 2012): 127–50. http://dx.doi.org/10.1163/22321969-90000037.

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The presence of extremist thought or avoidance moderate thought in human life brought about natural outgrowths of extremes of human thought. Recent studies proved that extremism is a social disease. This article attempts to shed the light of Qur’anic illuminations upon the subject as much as possible in order to indicate Qur’anic perspective of extremism. Thus, a comprehensive and rigorous study has to take place very carefully, professionally and objectively to determine the features of this disease, which may vary from an environment to another possible similar name. Today, extremism of thought or vice versa is a controversial issue among the societies which it has an impact on the human life. Hereby, this Arabic study is going to evaluate the extremism of thought and thought of extremism from a Qur’anic perspective.

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Oslington, P. "Economic Thought and Religious Thought: A Comment on Ghazanfar and Islahi." History of Political Economy 27, no. 4 (December 1, 1995): 775–80. http://dx.doi.org/10.1215/00182702-27-4-775.

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Schroeder, Mark. "Sins of Thought." Faith and Philosophy 37, no. 3 (July 1, 2020): 273–93. http://dx.doi.org/10.37977/faithphil.2020.37.3.1.

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According to the Book of Common Prayer, we have sinned against God “in thought, word, and deed.” In this paper I’ll explore one way of understanding what it might mean to sin against God in thought—the idea that we can at least potentially wrong God by what we believe. I will be interested in the philosophical tenability of this idea, and particularly in its potential consequences for the epistemology of religious belief and the problem of evil.

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