Relevant bibliographies by topics / Social sciences -> philosophy -> religious

Academic literature on the topic 'Social sciences -> philosophy -> religious'

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Published: 25 July 2024
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Journal articles on the topic "Social sciences -> philosophy -> religious"

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Kolodnyi, Anatolii M. "The Department of Religious Studies is the leading institution of Ukraine for research on religious phenomena." Ukrainian Religious Studies, no. 8 (December 22, 1998): 65–70. http://dx.doi.org/10.32420/1998.8.184.

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The Department of Religious Studies is formed on an autonomous basis in the structure of the Institute of Philosophy by the decision of the Presidium of the National Academy of Sciences of Ukraine in June 1991 with the prospect of its transformation into an independent academic institution. The first director of the Department was Dr. Philos. Mr., O.S. Onischenko, Corresponding Member of the National Academy of Sciences of Ukraine. The Department includes departments of the philosophy of religion (headed by A. Kolodnyi, Ph.D.), sociology of religion (the head of the Philosophical Philosophy Department P.Kosuh), the history of religion in Ukraine (the head of the Philosophy Philosophy Yarotsky) During the first three years, departments conducted research on the following topics: "Methodological Principles and Categorical Apparatus of Religious Studies"; "Contemporary Religious Situation in Ukraine: State, Trends, Forecasts"; "History of the Orthodox Church in Ukraine". Since 1994, they have been working on problems: "The phenomenon of religion: nature, essence, functionality"; "Religious activity in the context of social processes in Ukraine"; "Features and milestones of the history of Ukrainian Christianity". At the time, the research group on the history of theological thought in Ukraine (headed by K.Filosov V.Klimov) studied the creative work of Metropolitan Petro Mohyla, a group on the study of neo-religions (head of the department - Philosophy L. L. Filippovich) - investigated new religious currents and cults of post-socialist Ukraine, and a group on the history of Protestantism (headed by F. Philosopher P. Kosuh, coordinator - Ph.D. S.Golovashchenko) conducted a large-scale study of archival sources on the history of the Gospel-Baptist movement in Ukraine. In 1995, the Department employed 30 scientific staff (including 5 doctors and 14 candidates of science).
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Kolodnyi, Anatolii M. "Academic Religious Institution." Ukrainian Religious Studies, no. 40 (October 24, 2006): 18–31. http://dx.doi.org/10.32420/2006.40.1770.

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Prior to Ukraine's accession to the Ukrainian SSR, there were two research religious institutions - the department (later - the sector) of the philosophical problems of religion and atheism of the Institute of Philosophy of the Academy of Sciences of Ukraine B. Lobovyk, and since 1990 - Doctor of Philosophy A. Kolodnyi) and the Inter-republican Branch of the Institute of Scientific Atheism of the Academy of Social Sciences at the CPSU Central Committee (Professor O. Onishchenko, Corresponding Member of the Academy of Sciences of Ukraine at that time). If the first institution was engaged in the study of the peculiarities of the religious phenomenon in the diversity of its confessional manifestations and multifunctionality, then the second focused its attention on the problems of the survivability of religiosity in the conditions of socialism and defining ways to overcome it. This feature of research efforts is also reflected in the publications of the department and the branch.
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Kolodnyi, Anatolii M. "Transformation of social functions of religion." Ukrainian Religious Studies, no. 65 (March 22, 2013): 127–29. http://dx.doi.org/10.32420/2013.65.213.

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Department of Religious Studies, Institute of Philosophy. GS Skovoroda of the National Academy of Sciences of Ukraine can join one of the target programs of scientific research of the Department of History, Philosophy and Law of the National Academy of Sciences of Ukraine for 2012-2016 with the theme "Transformation of social functions of religion and their correction under conditions of globalization, postmodernity and secularization" (or simpler : "Transformation of the functionality of religion in the conditions of globalization, postmodernity and secularization").
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Romanova, I., V. Mladenov, and А. Zhukova. "Ideas about religious and political threats in Russian political science and philosophy." Transbaikal State University Journal 26, no. 7 (2020): 97–105. http://dx.doi.org/10.21209/2227-9245-2020-26-7-97-105.

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The article analyzes the problems of religious threats in the framework of Russian philosophical, theological, sociological, psychological thought. The analysis was carried out based on the provisions of the theory of the social evolution of religion, theory of religious conflict and theory of social adaptation of religion. The results of the analysis showed that the situation of studies of the religious threat within the Russian scientific field is complicated by the active confrontation among authors of publications on this topic. A large group of authors publish works in which they indicate the existence of a threat to national security from all religions that are not considered traditional in Russia. Fulfilling a social order and reflecting their metaphysical beliefs, biased authors classify a wide range of religious groups as dangerous and extremist. On the contrary, another group of researchers publishes materials through which it tries not only to justify the need for scientifically verified research of state-confessional interaction processes, but also to protect the right of believers to exercise the right of religious choice
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Zygmont, Aleksei. "From Social Sciences to Philosophy and Back Again." Russian Journal of Philosophical Sciences, no. 6 (October 10, 2018): 151–55. http://dx.doi.org/10.30727/0235-1188-2018-6-151-155.

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The article is devoted to the problem of the demarcation of social sciences from social philosophy. The author proposes to model the relations between these two disciplines as a continuum instead of binary opposition - a continuum in which certain authors and concepts are located depending on the nature of their statements (descriptive or prescriptive/evaluative) and the amount of empirical data involved. To illustrate a number of this continuum’s positions and features, the concept of the sacred is brought: emerging in Modern history as a cultural idea, in the turn of the 19th and 20th centuries in the works of French sociologists it becomes an empirical model that describes both the effect of social solidarity and the particular forms of religious existence. However, later, in the College of Sociology and in the works of such thinkers as G. Bataille, R. Caillois, etc., the concept acquires value meanings and becomes socio-philosophical. The absence of a clear boundary between the two statement formats, it makes possible both the “drifting” from one to another over time (M. Eliade) and the ambiguity of any critics of social science from social philosophy’s position and vice versa. At the same time, the historical “load” of the concept could be discarded in order to use it within the framework of “pure” social science or philosophy.
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Romanova, I., V. Mladenov, and А. Zhukova. "RELIGIOUS AND POLITICAL THREATS TO THE STATE IN THE WESTERN POLITICAL SCIENCE AND PHILOSOPHY." Transbaikal State University Journal 26, no. 8 (2020): 91–99. http://dx.doi.org/10.21209/2227-9245-2020-26-8-91-99.

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This article is devoted to an attempt to analyze religious threats, which the authors believe is not sufficiently developed in studies on religious security. The analysis was carried out within the framework of the methodology of the socio-philosophical approach, which rejects the version of the metaphysical religious threat from religious organizations. This analysis was carried out by the authors based on the theoretical principles of the theory of the social evolution of religion M. Weber, T. Parsons, theory of religious conflict K. Marx, R. Darendorf and theory of social adaptation of religion J. Richardson, B. R. Wilson. The results of the analysis showed that in the second half of the twentieth century the comprehension of religious threats took place within the confessional, legal, and psychological discourses based on the metaphysical opposition of “yours” and “aliens” (F. Conway, J. Siglman, R. D. Lifton, M. Singer, T. Patrick, J. MacDowell, W. Martin). The general direction of criticism of these discourses was the indication that the illegal actions of extremist organizations are usually determined by their political and economic goals, and not by the content of religious texts, which led to the requirement to distinguish between violent actions and the content of religious doctrines. Therefore, as the authors show, modern analysts, including E. Barker, J. Melton, J. Richardson, R. stark, and M. Introvigne, prove that the challenge and conflict between religious associations can not only be considered as a reflection of threats caused by religions, but also as a manifestation of competition within the confessional space. At the same time, the fears of threats spread in the course of this struggle are very important for the social practice of religions seeking to improve social policy
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Harun, Martin. "Laudato Si’ and the Environment." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 18, no. 1 (April 12, 2022): 120–23. http://dx.doi.org/10.36383/diskursus.v18i1.299.

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Pope Francis’ Encyclical Laudato Si’ invites scholars of all sciences to a dialogue on the ecological crisis in order to find better solutions before it is too late. Thus it is not surprising that in this collection of essays twelve scholars in religious and social sciences respond to his much appreciated encyclical. Editor Robert McKim, emeritus professor of Philosophy of Religion at the University of Illinois, opens the discussion with a proposal of inquiry into the challenges posed by the ecological crisis and how the world religions can and have responded to it in providing guidance and inspiration, and in what they have accomplished both as entire religious traditions and on a micro-level through particular religious communities, and also in giving birth to new environmentally constructive practices and rituals.
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Yarotskiy, Petro. "Religion in the context of the social and spiritual realities of the present." Ukrainian Religious Studies, no. 1 (March 31, 1996): 35–39. http://dx.doi.org/10.32420/1996.1.13.

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Such an international scientific conference took place on May 16-18, 1995 in Kyiv. Its organizers were: the Ministry of Ukraine for Matters of Nationalities, Migration and Cults, the Ukrainian Association of Religious Studies, the Institute of Philosophy of the National Academy of Sciences of Ukraine (Department of Religious Studies), the International Christian University and the National University of Kyiv-Mohyla Academy.
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KOSHUL, BASIT BILAL. "SCRIPTURAL REASONING AND THE PHILOSOPHY OF SOCIAL SCIENCE." Modern Theology 22, no. 3 (July 2006): 483–501. http://dx.doi.org/10.1111/j.1468-0025.2006.00329.x.

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Abid Naeem, Atiq ur rehman, and Hafiz Saeed Ahmad. "تقابل ادیان اور آفاقیت کی تشکیل: معاصر مواقف کا تجزیہ." مجلہ اسلامی فکر و تہذیب 2, no. 2 (December 26, 2022): 16–25. http://dx.doi.org/10.32350/mift.22.02.

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The Comparative Study of Religions is a branch of study that emerged in the West during the late nineteenth century. Being a branch of Social Sciences, Comparative Religions nourishes in a scientific environment; and therefore, started viewing religion as a secular branch of study and a subjective phenomenon. The term, ‘Comparative Study’ has been used as synonymous with Science of Religions, History of Religions and Philosophy of Religions. However, the paradigm of Comparative Religions differs from the traditional pattern of study of other religious traditions and faiths, viz. to prove the authenticity and veracity of one’s own religion over other religions. This paper intended to highlight the concept, history, objectives and paradigm of Comparative Religions. The Western modern Comparative Religionists employs it to develop a sound understanding of the history, origin, and structure (including religious beliefs, rituals, morals and other important teachings) as well as agreements and differences among various religions of the world. The objective of this kind of study is to create impartial observers of other religions; and to develop a universality to the world’s religion that can be acceptable to the whole of humanity. Keywords: Comparative Religions, History of religions, Individualism, Philosophy of religions, Universalism.
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Dissertations / Theses on the topic "Social sciences -> philosophy -> religious"

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Elliott, Troy. "On the Morality of The Religious Freedom Restoration Act : Ethics in a Failing Democracy." Thesis, Linköpings universitet, Institutionen för kultur och kommunikation, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-138797.

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The Indiana Religious Freedom Restoration Act and its subsequent backlash serve as a case-study to raise ethical concerns both about the characterization of contemporary western liberal democracy as a political theory and a prevailing religious extremism acting as a legislative power within governments; Developing and reflecting on these issues this study will attempt to show a need to evaluate the moral principles attributed to modern political systems and the governmental delineation of power over individuals within a society. Applying Rawlsian concepts, this study will show that laws such as the RFRA are representative of weak and superficial democracies that in most cases are actually centres of power, funded by corporations and organisations in direct conflict with liberal principles.
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Tuckett, J. D. F. "A phenomenological critique of the idea of social science." Thesis, University of Stirling, 2014. http://hdl.handle.net/1893/21785.

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Social science is in crisis. The task of social science is to study “man in situation”: to understand the world as it is for “man”. This thesis charges that this crisis consists in a failure to properly address the philosophical anthropological question “What is man?”. The various social scientific methodologies who have as their object “man” suffer rampant disagreements because they presuppose, rather than consider, what is meant by “man”. It is our intention to show that the root of the crisis is that social science can provide no formal definition of “man”. In order to understand this we propose a phenomenological analysis into the essence of social science. This phenomenological approach will give us reason to abandon the (sexist) word “man” and instead we will speak of wer: the beings which we are. That we have not used the more usual “human being” (or some equivalent) is due to the human prejudice which is one of the major constituents of this crisis we seek to analyse. This thesis is divided into two Parts: normative and evaluative. In the normative Part we will seek a clarification of both “phenomenology” and “social science”. Due to the various ways in which “phenomenology” has been invented we must secure a simipliciter definition of phenomenology as an approach to philosophical anthropology (Chapter 2). Importantly, we will show how the key instigators of the branches of phenomenology, Husserl, Scheler, Heidegger, and Sartre, were all engaged in this task. To clarify our phenomenology we will define the Phenomenological Movement according to various strictures by drawing on the work of Schutz and his notion of provinces of meaning (Chapter 3). This will then be carried forward to show how Schutz’s postulates of social science (with certain clarifications) constitute the eidetic structure of social science (Chapter 4). The eidetic structures of social science identified will prompt several challenges that will be addressed in the evaluative Part. Here we engage in an imperial argument to sort proper science from pseudo-science. The first challenge is the mistaken assumption that universities and democratic states make science possible (Chapter 5). Contra this, we argue that science is predicated on “spare time” and that much institutional “science” is not in fact science. The second challenge is the “humanist challenge”: there is no such thing as nonpractical knowledge (Chapter 6). Dealing with this will require a reconsideration of the epistemic status that science has and lead to the claim of epistemic inferiority. Having cut away pseudo-science we will be able to focus on the “social” of social science through a consideration of intersubjectivity (Chapter 7). Drawing on the above phenomenologists we will focus on how an Other is recognised as Other. Emphasising Sartre’s radical re-conception of “subject” and “object” we will argue that there can be no formal criteria for how this recognition occurs. By consequence we must begin to move away from the assumption of one life-world to various life-worlds, each constituted by different conceptions of wer.
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McKeon, Michael. "The value of religious commitments in a pluralistic society." Related electronic resource: Current Research at SU : database of SU dissertations, recent titles available, full text:, 2007. http://wwwlib.umi.com/cr/syr/main.

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Paone, Domenico. "STORIA, RELIGIONE E SCIENZA NEGLI ULTIMI SCRITTI DI ERNEST RENAN (HISTOIRE, RELIGION ET SCIENCE DANS LES DERNIERS ÉCRITS D'ERNEST RENAN)." Phd thesis, Ecole pratique des hautes études - EPHE PARIS, 2009. http://tel.archives-ouvertes.fr/tel-00547232.

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Cette thèse est consacrée à la philosophie des dernières années d'Ernest Renan, de 1880 à 1892, période où la pensée du philosophe oscille constamment entre deux tendances : un relativisme blasé et parfois pessimiste, et la foi dans le déterminisme d'une philosophie de l'histoire forte. En suivant la pensée de Renan à travers trois thèmes capitaux – l'histoire, la religion et la science – l'étude cherchera à saisir la portée de ces hésitations dans le contexte de la crise de l'idéalisme et des certitudes positives qui domine sa réflexion pendant ces années. La première partie sera ainsi consacrée au cadre théorique dans lequel se développe la philosophie de Renan et tentera une interprétation des métamorphoses des différentes figures de la dialectique de son discours, à partir de l'antagonisme fondamental entre spiritualisme et matérialisme. La deuxième partie étudiera l'évolution de la catégorie du religieux et l'analyse de la position d'hégémonie qu'elle arrivera à conquérir parmi les autres principes de la philosophie de Renan. La troisième et dernière partie examinera les transformations du rôle et de la fonction de la science face à la crise du fondement transcendant. L'analyse s'appuiera sur l'étude des derniers ouvrages publiés par Renan (L'Avenir de la science, l'Histoire du peuple d'Israël, l'Examen de conscience philosophique, les Feuilles détachées) qui seront confrontés avec une série de notes manuscrites et de fragments inédits des années 1890-1892, provenant notamment du Fonds Renan de la Bibliothèque nationale de France.
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Al-Saud, Reem. "Female religious authority in Muslim societies : the case of the Da'iyat in Jeddah." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:cf61954d-93ef-46c2-a1ca-3e38e12bd9ec.

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The purpose of this dissertation was to explore how uninstitutionalised female preachers, or dā'iyāt, in Jeddah, Saudi Arabia construct authority in a context in which male ulama dominate the production of religious knowledge and represent the apex of the religious and social hierarchy. The study was broad, descriptive, and explanatory and drew primarily on the framework known as ‘accountable ethnography’. Data collection occurred between June and December 2009 and consisted of observations, interviews, and collection of literary artefacts, which were reviewed alongside literature published internationally. A flexible mode of inquiry was employed, partly in response to constraints on public religious discourse imposed in Saudi Arabia after September 11, 2001. The study concludes that the dā'iyāt construct authority predominantly by relying on male ulama as marji'iyya diniyya (religious frame of reference) when issuing fatwas, as pedagogical models, as sources of charismatic inspiration, and as providers of personal recommendations. The dissertation also addresses a set of 'alternate' strategies of authority construction employed by Dr Fāṭima Nasiīf. Almost uniquely, this dā'iyā is found to construct authority that goes beyond reproduction of institutionalised views by developing scholarly arguments to support interpretations of Islamic texts that are responsive to women’s perspectives and needs. In doing so, she expands the parameters of religiously permissible practice while remaining, for her part, within the confines of orthodox practice. Thus, although her society and most researchers perceive knowledge as a masculine attribute in the Saudi religious sphere, in matters relating to women, as well as through active leadership in ritual practice, Dr Fāṭima demonstrates that the dā'iyā can become the authority. Nevertheless, for her and for the other dā'iyāt, the study finds that legitimatising female religious authority depends upon maintaining the established social order, including the hierarchy that places women in a subordinate position to men.
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Kwak, Hochul. "Rights of Concrete Others: Ethics of Concrete Others, Social Individuality, and Social Multiculturalism." Scholarship @ Claremont, 2012. http://scholarship.claremont.edu/cgu_etd/63.

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A globalizing world is replete with the vulnerable, who are experiencing economic poverty, medical maltreatment, political persecution, and/or cultural misrecognition. The vulnerable are under systematic oppression and domination. Although the wealth of humankind increases continuously, many are excluded from any benefit of this increased wealth. While human beings have achieved significant progress in medical technology, uncountable numbers of people are exposed to a shortage of appropriate medical care. Despite continued expansion of democracy around the globe, the powerless majority and minorities are experiencing ignorance of their differences, culturally and/or politically. This dissertation searches for a viable human rights scheme that will effectively address the systematic oppression and domination of the vulnerable. By addressing oppression and domination of the vulnerable, I focus on overcoming several dichotomies: a dichotomy between transcendence and immanence within human beings, a dichotomy between equality and difference among human beings, and a dichotomy between individual differences and group differences. Those dichotomies have been detrimental to addressing systematic oppression and domination of the vulnerable. With relation to the dichotomy between transcendence and immanence within human beings, I frame the vulnerable as concrete others who have both transcendental dimensions and immanent dimensions. In terms of the dichotomy between equality and difference, my proposal is equality that substantially promotes difference, that is, capability equality and least-gap equality. With regard to the dichotomy between individual difference and group difference, my proposal is multiculturalism based on social individuality. These proposals for overcoming aforementioned dichotomies converge on social multiculturalism. I have argued that equality between groups and equality within groups can best address oppression and domination of concrete others. Specifically, reconfigured basic income guarantee, which includes basic income, public education, public healthcare, and linguistic diversity, is a concrete form of equality within groups that is conducive to promoting equality between groups. Therefore, I think that social multiculturalism based on the reconfigured basic income guarantee is a new, viable version of addressing oppression and domination of the vulnerable.
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Estudillo, Alejandro J. "Multisensory and gaze-contingent stimulation of the own face." Thesis, University of Kent, 2016. https://kar.kent.ac.uk/53691/.

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When observers’ own face is stroked in synchrony, but not in asynchrony with another face, they tend to perceive that face as more similar to their own and report that it belongs to them. This “enfacement effect” appears to be a compelling illusion and also modulates social cognitive processes. This thesis further examined the effect of such synchronous multisensory stimulation on physical and psychological aspects of the self. Chapter 2 explored whether multisensory facial stimulation can reduce racial prejudice. White observers’ faces were stroked with a cotton bud while they watched a black face being stroked in synchrony. This was compared with a no-touch and an asynchronous stroking condition. Across three experiments, observers consistently reported an enfacement illusion after the synchronous condition. However, this effect did not produce concurrent changes in implicit or explicit racial prejudice. Chapter 3 explored whether a similar enfacement effect can be elicited with a novel gaze-contingent mirror paradigm. In this paradigm, an onscreen face either mimicked observers’ own eye-gaze behaviour (congruent condition), moved its eyes in different directions to observers’ eyes (incongruent condition), or remains unresponsive to the observers’ gaze (neutral condition). Observers experienced a consistent enfacement illusion after the congruent condition across two of three experiments. However, while the mimicry of the onscreen face affected observers’ phenomenological experience, it did not alter their perceptual self-representations. A final experiment, in Chapter 4, further investigated the cognitive locus of the enfacement effect by using ERPs. Observers were exposed to blocks of synchronous and asynchronous stimulation. ERPs were then recorded while observers were presented with images of (a) a synchronously stimulated face, (b) an asynchronously stimulated face, (c) their own face, (d) one of two unfamiliar filler faces and (e) an unfamiliar target face. Observers consistently reported an enfacement illusion after the synchronous condition. However, this enfacement effect was not evident in ERP components reflecting early perceptual encoding of the face (i.e., N170) or subsequent identity- and affect-related markers, such as the N250 and the P300. Altogether the results of this thesis show that it is possible to enface a face, even when it belongs to a different ethnic group to that of the observer. This effect is such that observers report that the enfaced face belongs to them. Interestingly, a similar phenomenological enfacement experience can be obtained with gaze-contingent mirror paradigm. However, this enfacement effect seems to be too short-lived to be reflected in ERP components.
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Carré, Louis. "Les institutions de la reconnaissance: entre théorie critique de la reconnaissance et philosophie hégélienne du droit." Doctoral thesis, Universite Libre de Bruxelles, 2011. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/209964.

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Ce travail consiste en une confrontation systématique entre la théorie de la reconnaissance développée par Axel Honneth depuis une vingtaine d'années dans ses travaux et la Philosophie du droit (1820) de Hegel. Il propose de réfléchir aux problèmes que pose le statut, à la fois socio-ontologique, normatif et historique, des institutions. Trois questions en forment la trame :1) Comment penser l'articulation entre reconnaissance interpersonnelle et institutions ?2) Quels sont les critères normatifs définissant ce que sont de « bonnes » institutions ?3) Quel est le diagnostic qu'il serait possible de poser sur l'évolution des sociétés modernes et de leurs principales institutions (la famille, le marché économique, l'ordre juridique, l'Etat) ?

Dans une première partie, nous exposons les grandes lignes de la théorie de la reconnaissance de Honneth. Nous y développons successivement sa « morale de la reconnaissance », la conception normative de la justice sociale qui en découle, ainsi que la manière dont Honneth appréhende l'articulation entre reconnaissance et institutions. Nous nous intéressons ensuite, dans une deuxième partie, à l'institutionnalisme éthique de Hegel dans sa Philosophie du droit. Partant d'une lecture non-métaphysique de l'œuvre berlinoise, nous défendons la thèse interprétative d'un « institutionnalisme faible » chez Hegel par opposition à un « institutionnalisme fort ». Cet « institutionnalisme faible » stipule que les principales institutions du monde éthique moderne doivent pouvoir permettre à l'ensemble des agents individuels qui les composent d'atteindre, à travers leur participation à une série de relations intersubjectives fondées sur la réciprocité de leurs droits et de leurs obligations, des formes croissantes d'autonomie rationnelle (autonomie affective dans la famille, autonomie socioprofessionnelle et juridique dans la société civile, autonomie civile et politique au sein de l'Etat constitutionnel).

Au final, il ressort de la confrontation entre théorie de la reconnaissance et institutionnalisme hégélien dans sa version « faible » que, contrairement au reproche de « surinstitutionnalisation » adressé par Honneth, la philosophie hégélienne du droit se montre toujours d'actualité s'agissant 1) de penser conjointement les deux dimensions éthiques du système objectif des institutions et des relations intersubjectives de reconnaissance, 2) de définir une série de critères normatifs concernant une « bonne » forme de vie dans les institutions, voire même 3), malgré le caractère parfois historiquement daté de son analyse institutionnelle, de poser à terme un diagnostic critique sur l'évolution « pathologique » des sociétés modernes.
Doctorat en Philosophie
info:eu-repo/semantics/nonPublished

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Okafor, Hyacinth C. "Perceptions of Loss and Grief Experiences within Religious Burial and Funeral." ScholarWorks@UNO, 2013. http://scholarworks.uno.edu/td/1657.

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Abstract The purpose of this phenomenological study was to explore perceptions of loss and grief experiences within religious rites and rituals vis-à-vis the context of counseling. Literature indicated the need for a better understanding of grief and loss experiences from bereaved individuals’ perspectives and the context within which loss and grief experiences occur (Dillenburger & Keenan, 2005; Stroebe, Hansson, Schut, & Stroebe, 2008). Participants for this study included 10 purposefully selected Catholic members from two Catholic Church parishes in Nigeria, Africa. All participants had experienced loss and grief, had participated in Catholic burial and funeral rites and rituals, and were 21 years or older. The main research question was: How do bereaved individuals perceive their grief experiences within the context of Catholic burial and funeral rites and rituals? Data collected to answer the research questions consisted of observations, semi-structured interviews, and documents. A cross-analysis approach was used that identified 63 themes, which were collapsed into 11 major themes. depicted in three areas; bereaved participants’ grief experiences, bereaved participants’ experiences of rites and rituals, and implications for counseling. The findings of this study indicated that loss of a relationship was a dominant preoccupation in grief and grieving process. Additional themes reflected by bereaved individuals’ grief and grieving experiences were; time and nature of death, religious rites and rituals, family and community support, family frictions, financial stressors, positive memories, belief system, finding meaning, ongoing traumatization, and counseling. Overall, the conclusion from this study was that three areas conceptualize loss and grief experiences: bereaved participants’ grief experiences, bereaved participants’ experiences of rites and rituals, and implications for counseling.
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Johansson, Sofia. "Att möta Gud genom psykedeliska substanser : En innehållsanalytisk rapport av psykedeliska substansers effekt på människors livsåskådning och upplevelser av gudsmöten ur ett religionsvetenskapligt perspektiv." Thesis, Karlstads universitet, Fakulteten för humaniora och samhällsvetenskap (from 2013), 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-74736.

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Ändamålet med föreliggande rapport har varit att undersöka åtta personliga skildringar för att ta reda på hur deras livsåskådning ser ut efter att ha brukat psykedeliska substanser, samt undersöka huruvida något möte med Gud eller någon annan ”högre makt”, förekom under rusningstiden. För att besvara ändamålet har rapporten brutits ner till två frågeställningar, där den första hanterar vad som händer med livsåskådningen och det andra gudsmötet. För att besvara frågeställningarna har en kvalitativ innehållsanalys med förbestämda kodscheman och analysenheter använts som metod. Undersökningen teoretiseras och stärks dessutom med hjälp av den tidigare forskning som har gjorts på området från John Hopkins universitet, men även med hjälp av teoretiska begrepp som b.la. mysticism, livsåskådning och shamanism. Denna undersökningens resultat stämmer väl överens med tidigare forskning och visar att psykedeliska substanser tenderar att påverka eller förändra en människas livsåskådning till att börja uppskatta andlighet mer än det materiella och att de flesta upplevde någon form av ”högre makt”.
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Books on the topic "Social sciences -> philosophy -> religious"

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1950-, Peterson Michael L., ed. Reason and religious belief: An introduction to the philosophy of religion. 4th ed. New York: Oxford University Press, 2009.

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Frederick, Ferré, and Society for Philosophy & Technology., eds. Research in philosophy & technology. London: JaiPress, 1991.

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Korganov, Karen. Affektivnye obshchestva: Vzgli︠a︡d na logiku i zakonomernosti vsemirno-istoricheskogo prot︠s︡essa. Moskva: Trovant, 2006.

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editor, Maliekal Jose D., Association of Christian Philosophers of India, and Socio-Religious Centre (Calicut India), eds. Philosophies of transformative practice: Social movements in India : papers presented at the 43rd Annual Research Seminar of ACPI held at the Socio-Religious Centre (SRC), Kozhikode, Kerala, 20-23 October, 2018. Eluru, West Godavari Dt., A.P: Association of Christian Philosophers of India & Christian World Imprints, Delhi, 2019.

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Basia, Spalek, and Imtoual Alia, eds. Religion, spirituality, and the social sciences: Challenging marginalisation. Bristol, UK: Policy Press, 2008.

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Siebert, Rudolf J. Critical reflections on the dialectical relationship between theology and religiology, and other human and social sciences. Fredericton, NB: St. Thomas University, 1994.

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Ḍāhir, ʻĀdil. Naqd al-falsafah al-Gharbīyah. ʻAmmān, al-Urdun: Dār al-Shurūq lil-Nashr wa-al-Tawzīʻ, 1990.

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Midgley, Mary. Science as salvation: A modern myth and its meaning. New York, NY: Routledge, 1992.

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Sharqāwī, Muḥammad ʻAbd Allāh. Madkhal naqdī li-dirāsat al-falsafah. 2nd ed. Bayrūt: Dār al-Jīl, 1990.

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Rohmann, Chris. A world of ideas: A dictionary of important theories, concepts, beliefs, and thinkers. New York: Ballantine Books, 1999.

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Book chapters on the topic "Social sciences -> philosophy -> religious"

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Fountoulakis, Konstantinos N. "Psychiatry among Human, Life and Social Sciences, Philosophy, and Religion." In Psychiatry, 487–501. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-86541-2_21.

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Tausch, Arno. "Introduction: What This Study Is Not and What It Aspires to Be." In Political Islam and Religiously Motivated Political Extremism, 1–5. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-24854-2_1.

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AbstractThis study, financed by the Austrian “Dokumentationsstelle Politischer Islam”, attempts an analysis of what can be said about the phenomenon of “political Islam” in the Arab world and what can be said about religiously motivated political extremism (hereafter abbreviated RMPE) in an international comparison from the perspective of international, empirically oriented social sciences. We use open, internationally accessible data from the Arab Barometer and the World Values Survey to analyse these two phenomena. In this chapter, we describe the general outline of our study. We emphasise that we follow the example of Cammett et al. (2020), in attempting to present our own empirical data from recognised social science surveys on political Islam. In doing so, the focus is on a tradition influenced by the mathematical logic and analytical philosophy of the Vienna Circle through Rudolf Carnap (1988), of relying on the extension of a contested concept. In our case—of “political Islam”—the research of the Arab Barometer as well as Francois Burgat, but also Jocelyne Cesari, John Esposito, Gilles Kepel and Oliver Roy have in any case very clearly outlined which important value patterns the adherents of political Islam represent (five items from the Arab Barometer) and which political movements and governments of countries can be assigned to the extension of the phenomenon, such as the Muslim Brotherhood in Egypt, Sudan and Jordan, Jamaat-i-Islami in South Asia, the Refah Party in Turkey, the Islamic Salvation Front in Algeria, al Nahda in Tunisia, Hizballah in Lebanon, Hamas and Islamic Jihad in the Palestinian territories and Gamaa Islamiyya and Jihad in Egypt. It is certainly also legitimate, in the light of the above literature, to describe the current AKP government in Turkey and the Islamist regime in Iran as “political Islam in power”. Our measurement of “political Islam” thus adopts this perspective without “ifs” and “buts” and 1:1. After all, according to the “Arab Barometer” team, “political Islam” occurs whenever the following opinions are held in the region: It is better for religious leaders to hold public office Religious leaders should influence government decisions Religious leaders are less corrupt than civilian ones Religious leaders should influence elections Religious practice is not a private matter.
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Donohue, Christopher. "“A Mountain of Nonsense”? Czech and Slovenian Receptions of Materialism and Vitalism from c. 1860s to the First World War." In History, Philosophy and Theory of the Life Sciences, 67–84. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-12604-8_5.

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AbstractIn general, historians of science and historians of ideas do not focus on critical appraisals of scientific ideas such as vitalism and materialism from Catholic intellectuals in eastern and southeastern Europe, nor is there much comparative work available on how significant European ideas in the life sciences such as materialism and vitalism were understood and received outside of France, Germany, Italy and the UK. Insofar as such treatments are available, they focus on the contributions of nineteenth century vitalism and materialism to later twentieth ideologies, as well as trace the interactions of vitalism and various intersections with the development of genetics and evolutionary biology see Mosse (The culture of Western Europe: the nineteenth and twentieth centuries. Westview Press, Boulder, 1988, Toward the final solution: a history of European racism. Howard Fertig Publisher, New York, 1978; Turda et al., Crafting humans: from genesis to eugenics and beyond. V&R Unipress, Goettingen, 2013). English and American eugenicists (such as William Caleb Saleeby), and scores of others underscored the importance of vitalism to the future science of “eugenics” (Saleeby, The progress of eugenics. Cassell, New York, 1914). Little has been written on materialism qua materialism or vitalism qua vitalism in eastern Europe.The Czech and Slovene cases are interesting for comparison insofar as both had national awakenings in the middle of the nineteenth century which were linguistic and scientific, while also being religious in nature (on the Czech case see David, Realism, tolerance, and liberalism in the Czech National awakening: legacies of the Bohemian reformation. Johns Hopkins University Press, Baltimore, 2010; on the Slovene case see Kann and David, Peoples of the Eastern Habsburg Lands, 1526-1918. University of Washington Press, Washington, 2010). In the case of many Catholic writers writing in Moravia, there are not only slight noticeable differences in word-choice and construction but a greater influence of scholastic Latin, all the more so in the works of nineteenth century Czech priests and bishops.In this case, German, Latin and literary Czech coexisted in the same texts. Thus, the presence of these three languages throws caution on the work on the work of Michael Gordin, who argues that scientific language went from Latin to German to vernacular. In Czech, Slovenian and Croatian cases, all three coexisted quite happily until the First World War, with the decades from the 1840s to the 1880s being particularly suited to linguistic flexibility, where oftentimes writers would put in parentheses a Latin or German word to make the meaning clear to the audience. Note however that these multiple paraphrases were often polemical in the case of discussions of materialism and vitalism.In Slovenia Čas (Time or The Times) ran from 1907 to 1942, running under the muscular editorship of Fr. Aleš Ušeničnik (1868–1952) devoted hundreds of pages often penned by Ušeničnik himself or his close collaborators to wide-ranging discussions of vitalism, materialism and its implied social and societal consequences. Like their Czech counterparts Fr. Matěj Procházka (1811–1889) and Fr. Antonín LenzMaterialismMechanismDynamism (1829–1901), materialism was often conjoined with "pantheism" and immorality. In both the Czech and the Slovene cases, materialism was viewed as a deep theological problem, as it made the Catholic account of the transformation of the Eucharistic sacrifice into the real presence untenable. In the Czech case, materialism was often conjoined with “bestiality” (bestialnost) and radical politics, especially agrarianism, while in the case of Ušeničnik and Slovene writers, materialism was conjoined with “parliamentarianism” and “democracy.” There is too an unexamined dialogue on vitalism, materialism and pan-Slavism which needs to be explored.Writing in 1914 in a review of O bistvu življenja (Concerning the essence of life) by the controversial Croatian biologist Boris Zarnik) Ušeničnik underscored that vitalism was an speculative outlook because it left the field of positive science and entered the speculative realm of philosophy. Ušeničnik writes that it was “Too bad” that Zarnik “tackles” the question of vitalism, as his zoological opinions are interesting but his philosophy was not “successful”. Ušeničnik concluded that vitalism was a rather old idea, which belonged more to the realm of philosophy and Thomistic theology then biology. It nonetheless seemed to provide a solution for the particular characteristics of life, especially its individuality. It was certainly preferable to all the dangers that materialism presented. Likewise in the Czech case, Emmanuel Radl (1873–1942) spent much of his life extolling the virtues of vitalism, up until his death in home confinement during the Nazi Protectorate. Vitalism too became bound up in the late nineteenth century rediscovery of early modern philosophy, which became an essential part of the development of new scientific consciousness and linguistic awareness right before the First World War in the Czech lands. Thus, by comparing the reception of these ideas together in two countries separated by ‘nationality’ but bounded by religion and active engagement with French and German ideas (especially Driesch), we can reconstruct not only receptions of vitalism and materialism, but articulate their political and theological valances.
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Hawkesworth, Mary. "Social sciences." In A Companion to Feminist Philosophy, 204–12. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405164498.ch20.

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Kincaid, Harold. "Social Sciences." In The Blackwell Guide to the Philosophy of Science, 290–311. Oxford, UK: Blackwell Publishers Ltd, 2008. http://dx.doi.org/10.1002/9780470756614.ch14.

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Sheikh, Mona Kanwal. "The Significance of Worldview Analysis for Social Sciences." In Entering Religious Minds, 111–21. 1 [edition]. | New York : Taylor & Francis, 2019. |Includes index.: Routledge, 2019. http://dx.doi.org/10.4324/9780429468810-11.

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Baert, Patrick, and Fernando Domínguez Rubio. "Philosophy of the Social Sciences." In The New Blackwell Companion to Social Theory, 60–80. Oxford, UK: Wiley-Blackwell, 2009. http://dx.doi.org/10.1002/9781444304992.ch3.

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Gilbert, Margaret. "Philosophy and the Social Sciences." In In the Scope of Logic, Methodology and Philosophy of Science, 445–55. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-017-0475-5_5.

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Benton, Ted, and Ian Craib. "Critical Realism and the Social Sciences." In Philosophy of Social Science, 120–41. London: Macmillan Education UK, 2011. http://dx.doi.org/10.1007/978-1-137-28521-8_8.

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Marko, Jonathan S. "Religious Controversies in Doctrinal Context." In Encyclopedia of Early Modern Philosophy and the Sciences, 1795–811. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-319-31069-5_555.

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Conference papers on the topic "Social sciences -> philosophy -> religious"

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Skorokhodova, Tatiana. "Axial Age Heritage in Religious Philosophy and Culture of the Bengal Renaissance." In Proceedings of the International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/cesses-18.2018.190.

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Pskhu, Ruzana. "Methodological Consequence of Application of Gerhard Oberhammer’s Religious Hermeneutics to the Study of Indian Philosophy Based on His "Begegnung als Kategorie der Religion Hermeneutik"." In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.48.

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Kovaleva, M. V. "The Theme of Cultural Crisis by Representatives of Russian Religious Thought of the Late 19th – Early 20th Centuries (on the Example of the Works of S.N. Bulgakov and N.A. Berdyaev)." In General question of world science. General question of world science, 2022. http://dx.doi.org/10.18411/gqws-15-10-2022-05.

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Dynamic changes in Russian social life in the late 19th and early 20th centuries, the elimination of its rigid ideological framework influenced the development of our society. The turning points were not limited to economic and political changes. There was a radical change in the worldview paradigm, which, accordingly, influenced the content of ideals, values, life-sense attitudes, and rules of social interaction. The rearrangement of the components of the spiritual and semantic core of culture at the end of the 1990s testified to a crisis in this area. It was the crisis processes in culture that predetermined the further search for its adequate interpretation and, in this regard, aroused tremendous research interest in its genesis, structure, driving forces and internal potential. Undoubtedly, attention to this phenomenon is also connected with the fact that culture in modern conditions is becoming the dominant social force. No social phenomenon can take place outside of culture and independently of it. This means that cardinal changes in society entail changes in the system of its norms and values, i.e. cultural change, and conversely, change in culture is necessarily accompanied by a shift in the social field. Regulating interpersonal interactions, cultural systems, first of all, semantic complexes (ideas, norms, values) constitute any social phenomenon. Accordingly, in modern philosophy, interest in culture as a factor in creative life and social development is becoming more acute. At the beginning of the 20th century, in the extremely specific conditions of “Russian life”, representatives of Russian religious philosophy directed their creative search to comprehending the essence of culture and determining ways out of the crisis. In this regard, it seems relevant to appeal to the ideas of such philosophers as S.N. Bulgakov, N.A. Berdyaev, who comprehend the fate of Russian culture and put forward a number of provisions that determine the understanding of this phenomenon. In line with the assessment of culture as a factor in social life order, the topic is relevant, which highlights the problematic field of analysis outlined by representatives of Russian religious philosophy of the late XIX - early XX centuries. This is the understanding of culture as a specific holistic organism, as a way of familiarizing a person with the spiritual essence of the world, as a value space oriented towards ideals. This is a deep faith in culture, its interpretation as a means of spiritual life, in which the personal beginning of a person is revealed. At the beginning of the 20th century, the selfdetermination of Russian religious philosophy took place in the context of an appeal to the spiritual heritage, including the religious one. And already self-determined as such, Russian religious thought reflects on the state of national culture. One of the most popular problems of the beginning of the 20th century is the problem of the cultural crisis. The religious concept of culture is inherent in the desire to comprehend the essence of culture in order to open the way from a crisis state to renewal and cultural revival. The Russian thought of this period is distinguished by the breadth of its consideration of the theme of the crisis: from theoretical and historical-cultural analysis to sharp socio-philosophical journalism. The concept of the crisis of culture, developed by Russian religious philosophers, is the basis of their own philosophy of culture. Representatives of this trend focus their creative search on determining ways out of the crisis, therefore, addressing this issue in the presence of a tendency to overcome the cultural crisis that began in Russian society at the end of the 19th century is also relevant. It should be noted that the identified problems, the topics developed by Russian religious philosophers of the late XIX - early XX century are polemical both in theoretical terms and in the context of the realities of modern Russian culture. Is culture a space of absolute values? Is it possible to truly understand culture in detachment from social pragmatics? Why should human activity necessarily be associated with ideals and values? Should a philosophical approach to understanding culture be based on historical realities? Is it possible to identify the concept of culture as a whole with spiritual culture? What is a crisis - cultural exhaustion or being without cultural orientation? The answers to these and many other questions, one way or another touched upon by representatives of this trend, no doubt introduce new aspects into the philosophical vision of culture, enrich modern cultural and philosophical knowledge and, which is very important, contribute to an in-depth understanding of Russian cultural processes of the new millennium.
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Chistyakova, Olga V. "Tourism as Knowing of Other (Ethnic and Religious Contexts)." In 5th International Conference on Contemporary Education, Social Sciences and Humanities - Philosophy of Being Human as the Core of Interdisciplinary Research (ICCESSH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200901.032.

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Lukyanova, Galina. "Religious Factor in the Context of the “East-West” Confrontation." In 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.008.

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Vlasov, Victor. "TRADITIONS OF RUSSIAN RELIGIOUS PHILOSOPHY, �UNIVERSAL ORGANIZING SCIENCE� BY A. A. BOGDANOV AND THE THEORY OF THE FORMBUILDING IN THE ARCHITECTONIC-FIGURATIVE ARTS." In 4th SGEM International Multidisciplinary Scientific Conferences on SOCIAL SCIENCES and ARTS Proceedings. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/62/s26.044.

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Kryshtop, Ludmila E. "Oberhammer’s Hermeneutics and the Variety of Religious Experience: Contemporary State and Philosophical Background." In 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.020.

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Kryshtop, Ludmila E. "Religious Hermeneutics of G. Oberhammer: An Experience in the Study of Implementation Human Existence." In 5th International Conference on Contemporary Education, Social Sciences and Humanities - Philosophy of Being Human as the Core of Interdisciplinary Research (ICCESSH 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200901.013.

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Chernichkin, Dmitriy, and Mikhail Topchiev. "A Person in Self-isolation Mode: The Transformation of Religious Communication Under the Influence of the COVID-19 Pandemic." In 6th International Conference on Contemporary Education, Social Sciences and Humanities. (Philosophy of Being Human as the Core of Interdisciplinary Research) (ICCESSH 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210902.005.

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Petkova, Tatyana V., and Daniel Galily. "When you are named Ruth." In 8th International e-Conference on Studies in Humanities and Social Sciences. Center for Open Access in Science, Belgrade, 2022. http://dx.doi.org/10.32591/coas.e-conf.08.06085p.

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This study aims to recall the ideas and activities in the field of law, politics, philosophy, the struggle for democracy and respect for human rights of two bright and exceptional personalities who left this world last year: Ruth Gavison (her areas of study include ethnic conflicts, protection of minorities, human rights, political theory, the judiciary, religion and politics, and Israel as a Jewish and democratic state. She was a member of the Israeli Academy of Sciences and Humanities. Nominated as a Judge at the Supreme Court of Israel in 2005.) and Ruth Bader Ginsburg (Judge at the Supreme Court of the United States. She upholds and defends the rights of women and people of color, gender equality.).
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Reports on the topic "Social sciences -> philosophy -> religious"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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Nguijoi, Gabriel Cyrille, and Neo Sithole. Civilizational Populism and Religious Authoritarianism in Bangladesh, Sri Lanka and the Maldives. European Center for Populism Studies (ECPS), February 2024. http://dx.doi.org/10.55271/rp0051.

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This report gives a summary of the 9th session of the ECPS’s monthly Mapping Global Populism panel series titled “Civilizational Populism and Religious Authoritarianism in Bangladesh, Sri Lanka and the Maldives,” which took place online on January 25, 2024. Moderated by Dr. Syaza Shukri, Associate Professor at the Department of Political Science, Kulliyyah of Islamic Revealed Knowledge and Human Sciences, International Islamic University Malaysia, the panel featured speakers by Mr. Bobby Hajjaj, Department of Management, North South University, Bangladesh, Dr. Maidul Islam, Assistant Professor of Political Science, Centre for Studies in Social Sciences, Calcutta, Dr. Rajni Gamage, Postdoctoral Fellow, Institute of South Asian Studies (ISAS), National University of Singapore, and Dr. Mosmi Bhim, Assistant Professor at Fiji National University.
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Research, Gratis. Bioethics: The Religion of Science. Gratis Research, November 2020. http://dx.doi.org/10.47496/gr.blog.02.

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Bioethics is a study of the typically controversial ethics which are brought about by the advances in life sciences and healthcare, ranging from the debates over boundaries of life to the right to reject medical care for religious or social reasons
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Conviviality-Inequality in Latin America, Maria Sibylla Merian Centre. Conviviality in Unequal Societies: Perspectives from Latin America Thematic Scope and Preliminary Research Programme. Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America, 2017. http://dx.doi.org/10.46877/mecila.2017.01.

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The Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America (Mecila) will study past and present forms of social, political, religious and cultural conviviality, above all in Latin America and the Caribbean while also considering comparisons and interdependencies between this region and other parts of the world. Conviviality, for the purpose of Mecila, is an analytical concept to circumscribe ways of living together in concrete contexts. Therefore, conviviality admits gradations – from more horizontal forms to highly asymmetrical convivial models. By linking studies about interclass, interethnic, intercultural, interreligious and gender relations in Latin America and the Caribbean with international studies about conviviality, Mecila strives to establish an innovative exchange with benefits for both European and Latin American research. The focus on convivial contexts in Latin America and the Caribbean broadens the horizon of conviviality research, which is often limited to the contemporary European context. By establishing a link to research on conviviality, studies related to Latin America gain visibility, influence and impact given the political and analytical urgency that accompanies discussions about coexistence with differences in European and North American societies, which are currently confronted with increasing socioeconomic and power inequalities and intercultural and interreligious conflicts.
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Bengio, Yoshua, Caroline Lequesne, Hugo Loiseau, Jocelyn Maclure, Juliette Powell, Sonja Solomun, and Lyse Langlois. Interdisciplinary Dialogues: The Major Risks of Generative AI. Observatoire international sur les impacts sociétaux de l’intelligence artificielle et du numérique, March 2024. http://dx.doi.org/10.61737/xsgm9843.

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In an exciting series of Interdisciplinary Dialogues on the societal impacts of AI, we invite a guest speaker and panellists from the fields of science and engineering, health and humanities and social sciences to discuss the advances, challenges and opportunities raised by AI. The first dialogue in this series began with Yoshua Bengio, who, concerned about developments in generative AI and the major risks they pose for society, initiated the organization of a conference on the subject. The event took place on August 14, 2023 in Montreal, and was aimed at initiating collective, interdisciplinary reflection on the issues and risks posed by recent developments in AI. The conference took the form of a panel, moderated by Juliette Powell, to which seven specialists were invited who cover a variety of disciplines, including: computer science (Yoshua Bengio and Golnoosh Farnadi), law (Caroline Lequesne and Claire Boine), philosophy (Jocelyn Maclure), communication (Sonja Solomun) and political science (Hugo Loiseau). This document is the result of this first interdisciplinary dialogue on the societal impacts of AI. The speakers were invited to respond concisely, in the language of their choice, to questions raised during the event. Immerse yourself in reading these fascinating conversations, presented in a Q&A format that transcends disciplinary boundaries. The aim of these dialogues is to offer a critical and diverse perspective on the impact of AI on our everchanging world.
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