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1
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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Rhodes, Aaron A. "Charisma and objectivity." European Journal of Sociology 29, no. 1 (May 1988): 12–30. http://dx.doi.org/10.1017/s0003975600005567.
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This essay analyzes the relationship between two ideas central to the social sciences and religion: charisma and objectivity. My goal is to interpret a longstanding theoretical dispute regarding objectivity in the social sciences by referring to sectarian charisma and its challenge to the legitimacy of ecclesiastical authority. In illuminating a religious pattern revealed in the confrontation between social science theory and political philosophy, I suggest that objectivity represents a form of ‘secular’ charisma. I describe the cross-cutting relationship between charisma and objectivity and examine both the religious implications of objectivity and the epistemological implications of charismatic phenomena.
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Garrett, William R., and Darwin L. Thomas. "The Religion and Family Connection: Social Sciences Perspectives." Review of Religious Research 31, no. 1 (September 1989): 106. http://dx.doi.org/10.2307/3511030.
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Shults, F. LeRon. "Computer Modeling in Philosophy of Religion." Open Philosophy 2, no. 1 (July 9, 2019): 108–25. http://dx.doi.org/10.1515/opphil-2019-0011.
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AbstractHow might philosophy of religion be impacted by developments in computational modeling and social simulation? After briefly describing some of the content and context biases that have shaped traditional philosophy of religion, this article provides examples of computational models that illustrate the explanatory power of conceptually clear and empirically validated causal architectures informed by the bio-cultural sciences. It also outlines some of the material implications of these developments for broader metaphysical and metaethical discussions in philosophy. Computer modeling and simulation can contribute to the reformation of the philosophy of religion in at least three ways: by facilitating conceptual clarity about the role of biases in the emergence and maintenance of phenomena commonly deemed “religious,” by supplying tools that enhance our capacity to link philosophical analysis and synthesis to empirical data in the psychological and social sciences, and by providing material insights for metaphysical hypotheses and metaethical proposals that rely solely on immanent resources.
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Lobovyk, Borys. "The phenomenon of religion." Ukrainian Religious Studies, no. 2 (September 27, 1996): 45–46. http://dx.doi.org/10.32420/1996.2.38.
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"PHENOMENON OF RELIGION" - under this name on June 20-21, 1996, the All-Ukrainian Colloquium, convened by the Department of Religious Studies and the Ukrainian Association of Religious Studies took place at the Institute of Philosophy of the National Academy of Sciences of Ukraine. The purpose of the colloquium is to discuss the topical issues of Ukrainian religious studies concerning the nature, essence and functionality of religion as a social and historical phenomenon.
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Latifi, Blerim. "Interpretations of Hegel’s Philosophy After his Death." Obnovljeni život 79, no. 1 (January 31, 2024): 35–47. http://dx.doi.org/10.31337/oz.79.1.3.
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This research paper deals with the different interpretations of Hegel’s philosophy which followed his death. In these interpretations, the assumption that with Hegel’s death his philosophy had also come to an end, is very much present. We find this view also in the works of influential thinkers of the 19th century such as Søren Kierkegaard, Karl Marx and Friedrich Nietzsche. Each of them considered philosophizing as the ultimate venture beyond Hegel’s thought. However, in the meanwhile, Hegel’s philosophy — despite heavy philosophical and ideological criticism — will undergo a great renaissance in philosophical discussions both in and outside of universities. In this paper, the reasons and arguments for this renaissance are discussed as is also the theoretical relevance that Hegel’s philosophy continues to enjoy to this very day in contemporary debates in the fields of philosophy and the social sciences. These debates include not only the fundamental issues of social and political philosophy, but also epistemological issues and issues on the philosophy of mind.
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Mackie, Marlene, and Robert A. Segal. "Religion and the Social Sciences: Essays on the Confrontation." Review of Religious Research 34, no. 2 (December 1992): 187. http://dx.doi.org/10.2307/3511141.
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Zhukov, Artem, and Tatyana Bernyukevich. "Religious security of the Russian Federation as a reflection object of Philosophy and Religious Studies." MATEC Web of Conferences 212 (2018): 10003. http://dx.doi.org/10.1051/matecconf/201821210003.
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The article is devoted to the philosophical aspects of the discourse on religious security on the territory of the Russian Federation, where religious organizations are recognized as one of the possible threats to modern society. The authors of the article prove that the specificity of threats on the part of religious organizations should be that their motive is to be a doctrine. The article justifies the fact that the commission of unlawful actions by a religious organization is most often justified not by dogma, but by material, secular motives. This leads to the fact that this activity is evaluated in accordance with the degree of harm caused as an extremist one. The novelty of the study is that the authors draw attention to the fact that there are religious associations that are recognized as dangerous, despite the fact that they do not carry out unlawful actions. The degree of danger they represent is determined on the basis of the content of religious texts that are recognized as dangerous if it can be proved that the potential threat contained in them can acquire a real character. The result of the article is the proof that the task of secular religious studies and social philosophy should not be efforts aimed at banning religious organizations that represent not a real threat, but only a potential danger, since the main thing in which these sciences are interested is the development of the theory of social adaptation of religion.
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Filippov, Boris. "How the monopoly of “scientific atheism” in Soviet social science was ruined." St. Tikhons' University Review 104 (December 29, 2022): 107–22. http://dx.doi.org/10.15382/sturi2022104.107-122.
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As an integral part of Marxism-Leninism, scientific atheism was being protected fromcriticism with the help of an information blockade. Teaching its basics (from 1959) in higher education institutions formed such a theoretical attitude to religion, which practically excluded from the socio-cultural and scientific space any full-fledged knowledge about religion, religious institutions, religious figures and thinkers. But if atheism in the USSR was planted using the full power of ideological services and the entire system of higher education of the country, then resistance to it was an individual matter. And it remained so throughout the entire Soviet period. Realizing the negative attitude of society towards the anti-religious and anti-church campaigns, Soviet leaders stopped to destruct churches. Shortly after the fall of N. Khrushchev, the All-Russian Society for the Protection of Historical and Cultural Monuments (VOOPiK) was created, which began to be legal opposition to anti-church policy. Since the late 60s , religious samizdat has begun to develop. Our article is devoted to two special cases from the history of destruction in the scientific space of the information blockade on religious and ecclesiastical matters. This blockade breakthrough was carried out by employees of two major Soviet ideological institutes: the editorial office of the Philosophical Encyclopedia and the Institute of Scientific Information on Social Sciences of the USSR Academy of Sciences (INION of the USSR Academy of Sciences). Preparation of The Philosophical Encyclopedia started during the years of the anti-religious and anti-church campaign. It seemed that the situation itself excluded any resistance to the ideological policy of the CPSU. But it was in this edition that the young philosophers, led by Renata Galtseva, with their articles on Russian religious philosophy, dealt a tangible blow to the monopoly of scientific atheism. The second blow was inflicted by INION employees with their abstract collections. They managed to show what role religion and churches have played and continue to play in people's lives, in socialist countries including. The author was a contemporary, and in some cases a participant in the events described in the article.
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Coward, Harold. "Taking its interdisciplinary heritage seriously: The future of Religious Studies in Canada." Studies in Religion/Sciences Religieuses 35, no. 3-4 (September 2006): 403–12. http://dx.doi.org/10.1177/000842980603500303.
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This article will argue that Religious Studies is not a narrowly defined discipline with a single methodology but is an area or field of study that is interdisciplinary in nature. From the beginning, Religious Studies as a scholarly field has engaged a variety of disciplinary approaches including: literary analysis of scriptural texts, history of religions, comparative religion, philosophy of religions, psychology of religions, sociology of religions and anthropology of religions. This has been its strength in the past, providing ways to reach out to other disciplines in the Humanities and Social Sciences. Taking its interdisciplinary heritage seriously today gives Religious Studies a strong basis from which to move forward into the future. It enables Religious Studies departments to build bridges to cognate departments resulting in joint appointments and enriched programs for students. It widens Religious Studies' base of support and regard within the academic community. It fosters research projects with interdisciplinary team approaches to contemporary problems in areas such as biomedical ethics, environmental ethics, religion and peace-building, pluralism and public policy—global issues that transcend the ability of any one discipline to provide answers. This approach ensures that the knowledge developed by Religious Studies "has a place at the table" alongside the other disciplines and is engaged in the solving of major problems and the formation of policy recommendations.
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Satybaldieva, D. S. "THE CATEGORY OF "PERFECTION" IN AL-FARABI'S PHILOSOPHY." Al-Farabi 79, no. 3 (September 15, 2022): 15–25. http://dx.doi.org/10.48010/2022.3/1999-5911.02.
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The article is devoted to the study of the category of “perfection”, presented in the philosophy of Al-Farabi in the following natural-scientific, historicalphilosophical, social, ethical and aesthetic treatises: “On the Views of the Inhabitants of the Virtuous City”, “On the Origin of Sciences”, “Indicating the Path to Happiness”, “Civil Policy”, “Aphorisms of a Statesman”, “The Great Book of Music”. While analyzing the category of “perfection”, Al-Farabi places it in the context of achievement of human happiness. The study concludes that the category of “perfection” in AlFarabi’s treatises manifests itself at the ontological, axiological, religious, social, ethical and aesthetic levels of philosophical understanding.
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Wirtz, Markus. "The Hidden Religious Dimension of Posthumanism." Journal of Posthumanism 1, no. 2 (December 26, 2021): 207–12. http://dx.doi.org/10.33182/joph.v1i2.2096.
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Since the end of the twentieht century, the intellectual movements of trans- and post-humanism have gained growing awarness in the humanities and social sciences, but also in a broader public. As Francesca Ferrando makes very clear in her brilliant and thought provoking introduction to Philosophical Posthumanism, both currents are connected in many ways but should nevertheless be sharply distinguished from each other: Whereas transhumanism develops visions of human enhancement via technology, posthumanism ismuch more a critical enterprise which reflects on problematic an thropocentrisms in all domains of natural and social life. As such, according to the first sentence of Ferrando’s book, “Posthumanism is the philosophy of our time” (Ferrando, 2019a, 1). A great deal of posthumanism’s attractivity is probably due to its astonishing unifying force. Many important critical movements and theoretical approaches who used to be practiced separatedly from each other seem to converge in philosophical posthumanism.
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Mladenov, V., I. Romanova, and A. Zhukova. "Methodology for studies of religious and political threats in modern socio-political science and philosophy." Transbaikal State University Journal 26, no. 9 (2020): 33–41. http://dx.doi.org/10.21209/2227-9245-2020-26-9-33-41.
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The article analyzes the research methodology of the problem of religious threats, aiming to identify their specificity in comparison with other threats to state and public security. Methodology is presented by a phenomenological approach, comparative approach, historical approach, comprehensive approach, determination of the study course, which consists not in exposing the threat to the public manifestations of religion, but in the development of the theory of social adaptation of religion. The authors prove that emerging religion by trying to spread its influence in society causes a negative reaction. This reaction compels them to make efforts, on the one hand it aims to protect their rights, on the other – aimed at the transformation of the original own institutional, ideological and strategic installations, that is at the process of adaptation to the society that originally has been rejected by them. As a result of such interaction, religious associations initially persecuted in society form an atmosphere of tolerance around them and become equal participants in social discourse. It is important that this process, which generates new players within the social space, affects traditional religions, which are forced either to squeeze in the market of spirituality, or, like its competitors, to transform their social policy
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Afanasyeva, Maria A. "Transformation of religious consciousness in Russia: Unity in diversity." Alma mater. Vestnik Vysshey Shkoly, no. 4 (April 2023): 102–10. http://dx.doi.org/10.20339/am.04-23.102.
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The article examines the features of religious consciousness in Russia, uses evolutionary-energy and systemic approaches. The author identifies two lines of transformation of religious consciousness — internal and external. All major confessions are represented in Russia, which determines the internal processes of globalization of religious consciousness. Currently, a common field of religious consciousness is being formed from the interaction of religions, a consensus is being formed on the geopolitical situation of Russia, as well as on the protection of traditional values. At the same time, in a number of regions there is a hidden tension between representatives of different religions and between atheists and believers. In addition, the State plays an important role in the processes of religious life, which is dictated by security considerations, maintaining interethnic and interreligious peace, and the need to combat extremism. The external line of transformation of religious consciousness in Russia is determined by the fact that new religious movements and teachings come to the country from outside, with some exceptions. In each selected line, the levels of religious consciousness peculiar to them are analyzed. National, ethnic, cultural levels characterize the inner line, cultural and cognitive-educational levels are more characteristic of the outer line. The author pays special attention to the highest levels of religious consciousness (system-historical and system-spiritual), which are associated with Russian religious philosophy and Russian cosmism. They determine the integrity of the religious worldview, all its levels, contribute to the formation of a synthetic worldview that unites science, religion and philosophy. These theoretical positions of Russian religious thought are embodied in various spiritual forms, various projects and social formations — at lower levels of religious consciousness.
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Rota, Andrea. "Religion as Social Reality." Method & Theory in the Study of Religion 28, no. 4-5 (November 17, 2016): 421–44. http://dx.doi.org/10.1163/15700682-12341369.
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In this article I argue that the shift from a private to a public–social understanding of religion raises new ontological and epistemological questions for the scientific study of religion\s. These questions are deeply related to three central features of the emic–etic debate, namely the problems of intentionality, objectivity, and comparison. Focusing on these interrelated issues, I discuss the potential of John Searle’s philosophy of society for the scientific study of religion\s. Considering the role of intentionality at the social level, I present Searle’s concept of “social ontology” and discuss its epistemological implications. To clarify Searle’s position regarding the objectivity of the social sciences, I propose a heuristic model contrasting different stances within the scientific study of religion\s. Finally, I explore some problematic aspects of Searle’s views for a comparative study of religion\s, and sketch a solution within his framework. I shall argue that a distinction between the epistemological and ontological dimensions of religious affairs would help clarify the issues at stake in the past and future of the emic–etic debate.
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Philosophicum, Forum. "Christian Philosophy facing Naturalism." Forum Philosophicum 28, no. 1 (June 22, 2023): 211–12. http://dx.doi.org/10.35765/forphil.2023.2801.12.
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The dispute between naturalism and anti-naturalism has been underway almost since the very beginnings of philosophy. Christian thinkers, by proclaiming that God as Creator transcends the reality He has created, and that human beings as persons transcend the material world, have entered this dispute on the anti-naturalist side. The contemporary dominance in culture of the naturalistic paradigm requires Christian philosophy to reflect on naturalism in the broadest sense (in its various forms), together with its conditions and consequences, and to rethink its relationship to this philosophical tradition. Naturalism rejects the possibility of something existing, being known, or being explained that is separate from the material reality given in empirical cognition. Along with this, it denies human beings transcendence with respect to the natural or social world. In its contemporary iteration, this tradition appeals to the solutions and methods of domain-specific forms of scientific inquiry, relying on them for its own authority. For Christian philosophy, naturalism represents a powerful challenge. It is possible to see in it a threat to Christian philosophy, but it is also possible to discern in it an opportunity for a more critical evaluation of Christian philosophy’s previous solutions, and an opportunity to develop new ones. There is a need for a better understanding of naturalism itself, as well as of what the various domain-specific sciences (including the natural and social sciences, as well as the humanities and, currently, neuroscientific research in particular) have to say about the world and about human beings. Systematic and historico-philosophical questions equally still call for debate – in relation to the centuries-old dispute between naturalism and anti-naturalism, as well as the changing place of Christian thought within it. In our own time, one can witness diverse attempts by Christian thinkers both to critically discuss naturalistic positions and to implement naturalistic approaches or solutions within Christian thought itself. Certainly, the latter cannot ignore the fact that naturalism allows philosophy to maintain cognitive contact with domain-specific forms of scientific inquiry. The organizers plan to conduct this conference in hybrid mode, combining both online and onsite elements. This model will allow all interested persons to participate, while also offering those wishing to actually come to Jesuit University Ignatianum in Krakow the possibility of doing so.
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Васильєва, Ірина, Сергій Шевченко, and Оксана Романюк. "“Philosophy of Religion and Medicine in the Post-secular Age”: Review of the 2nd International Scientific and Practical Conference." Idei, no. 1(15)-2(16 (November 30, 2020): 114–24. http://dx.doi.org/10.34017/1313-9703-2020-1(15)-2(16)-114-124.
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June 11-12, 2020 at the O. Bogomolets National Medical University online hosted the II International Scientific and Practical Conference "Philosophy of Religion and Medicine in the Post-Secular Age" (In memory of St. Luke (V. F. Voino-Yasenetskyi). The basic department in the organization of the event was the Department of Philosophy, Bioethics and History of Medicine. The directions of the conference participants' work remained traditional and focused on: Questions of religion and medicine in life and work of St. Luke (V. F. Voino-Yasenetskyi); Methodological and historical aspects of the relationships between religion and medicine in contemporary society; Human health in the context of philosophy, religion and medicine; Religion and clinical medicine; Actual problems of biomedical ethics in contemporary religious discourse; Religion as a social and spiritual determinant of individual and public health; Philosophy of religion and medicine: current challengesю. Along with NMU named after OO Bogomolets co-organizers of the conference were: Department of Religious Studies of the G. S. Skovoroda Institute of Philosophy of the National Academy of Sciences of Ukraine; Personality Development Center "HUMANUS", Plovdiv (Bulgaria); Institute of Social Medicine and Medical Ethics at Faculty of Medicine, Comenius University in Bratislava (Slovakia).
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Williams, John R. "The Three Cultures: Natural Sciences, Social Sciences and the Humanities in the 21st Century. By Jerome Kagan." Heythrop Journal 52, no. 3 (April 7, 2011): 537–38. http://dx.doi.org/10.1111/j.1468-2265.2011.00663_79.x.
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Butterworth, Charles. "Revelation and Political Philosophy." American Journal of Islam and Society 10, no. 2 (July 1, 1993): 249–50. http://dx.doi.org/10.35632/ajis.v10i2.2511.
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This is a "work in progress" presentation based on mearch I am nowconducting about the development of Islamic political philosophy duringthe classical period of Islam. My contention is that a better understandingof that tradition puts the current debate about Islamic fundamentalism orresurgence into a new perspective. Behind the sensational, popular demandsfor greater adherence to the strictures of the revealed law of Islamlies an issue of fundamental importance: how divine revelation is to beunderstd and interpreted for political guidance. Those who developedIslamic political philosophy spoke directly to this issue and did so in amanner that merits the attention of contemporary Muslim activists, scholarsinterested in Islam, and thoughtful human beings in general. Theythought clearly about the relationship between religious belief andpolitical practice because they addressed the issue ditectly and withoutpreconceptions. Consequently, whatever our religious and cultural origins,we can benefit greatly from their teaching.One of my goals is to refocus current social science scholarship whileengaging Muslim scholars in debate on topics they deem urgent. Lately,there have been many, perhaps too many, reports and prognostics concerningthe success of resurgent Islam as well as the challenges it posesto Middle Eastern and western regimes. Such studies invariably talkabout, rather than with, those calling for greater attention to Islamic preceptsand practices; they presuppose and reinforce an attitude of "us" and"our valued' vetSUS "them" and "their values." Such a posture not onlyfosters antagonism and misunderstanding, it also ignores the way Muslimsare now addressing this complex phenomenon.Indeed, for almost a decade, Muslims trained in the West have beeninvestigating how western learning, especially the social sciences, illuminatestraditional Islamic sciences and vice versa. This task addresses, atthe highest level, the issue behind the call for application of the Shari'ahand offers the best Contemporary possibility of achieving some kind ofintercultural understanding. It offers those interested in western and Islamicculture a unique opportunity to delve mare deeply into another cultureand thereby understand the other and their own culture better.Another goal is to investigate how philosophers within the classicalperiod of Islam understood revelation and its outward manifestationprophecy-to influence political life. While mast scholars recognize the ...
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TAMAM, AHMAD CHAFIDUT, and M. YUNUS ABU BAKAR. "KONSTRUKSI KURIKULUM ISLAM DALAM PERSPEKTIF FILSAFAT PENDIDIKAN ISLAM." Tafáqquh: Jurnal Penelitian Dan Kajian Keislaman 10, no. 1 (June 7, 2022): 1–16. http://dx.doi.org/10.52431/tafaqquh.v10i1.622.
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Abstract: Islamic education curriculum is an activity that includes philosophy (thoughts) various detailed student activity plans in the form of forms of educational material, suggestions for teaching and learning strategies and things that include activities aimed at achieving the desired goals with reference to values. Islamic teachings. The Islamic education curriculum must highlight religion and morals in its various purposes. The content and scope of the Islamic education curriculum is comprehensive which reflects the spirit of Islamic thought and teachings that are universal and reach all aspects of life, both intellectual, psychological, social and spiritual, having a relative balance in the environment. in its scientific content, both the Shari'a sciences, the science of reason and language and the arts, includes all the subject matter needed by students, both religious and worldly. The Islamic education curriculum must be based on religious, philosophical, social, and psychological foundations. The contents of the Islamic education curriculum are mostly in the form of religious sciences such as the knowledge of the Qur'an, Hadith, Fiqh and Sufism in addition to not forgetting the sciences of the world.
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van Binsbergen, Wim. "A Century of Dialogue around Durkheim as a Founding Father of the Social Sciences." Culture and Dialogue 9, no. 2 (December 23, 2021): 167–200. http://dx.doi.org/10.1163/24683949-12340103.
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Abstract In 2012 social scientists, philosophers and religious scientists celebrated the centennial of the publication of one of the most seminal books in the modern study of religion, Les formes élémentaires de la vie religieuse, by the then leading French sociologist Emile Durkheim’s (1858–1917); in 2017, we commemorated that author’s untimely death at age 59, broken by World War I in which he lost his only son and many of his beloved students. Educated, first as a Rabinnical student then as a modern philosopher, Durkheim earned his place among French thinkers primarily as a “founding father” of the social sciences. Having recently (on the basis of a life-long preoccupation) devoted a book-length study to Durkheim’s religion theory, I intend in this essay to highlight major aspects of Durkheim as an exponent of French thought. I shall first briefly situate Durkheim in his time and age, with special emphasis on his political views and his ethnic identity as a secularised Jew. Then I turn to Durkheim’s relation with the discipline in which he was originally trained, philosophy. I shall pay attention to the complex relationship between Durkheim and Kant and further highlight his dualism, epistemology, and views on primitive classification, as well as his puzzling realism, the place of emergence in his thought, and his moralist tendencies. I shall finally articulate Durkheim’s transition to sociology and how he gave over the torch of emerging sociology to his main students, having thus created an adequate context in which to discuss Durkheim’s final masterpiece (Les formes) and the still dominant theory of religion it expounds.
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Zenkin, Konstantin V. "On the Religious Foundations of A.F. Losev's Philosophy of Music." Studies in East European Thought 56, no. 2/3 (June 2004): 161–72. http://dx.doi.org/10.1023/b:sovi.0000021891.10632.8e.
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Ukah, Asonzeh. "Moral Economy: The Afterlife of a Nebulous Concept." Journal for the Study of Religion 35, no. 2 (January 18, 2023): 1–15. http://dx.doi.org/10.17159/2413-3027/2022/v35n2aintro.
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Since the re-purposing of the concept of the moral economy by the British historian, E.P. Thompson in the late 1960s, scholars from a variety of disciplines in social sciences and humanities have attempted to apply it as a tool for empirical analysis. As a migratory concept, the meaning of 'moral economy' has shifted from theology to philosophy to anthropology and history. Scholars of religions and historians of religion, however, have shown a reluctance in deploying the concept in their field of study. A flexible and vintage concept such as the moral economy may seem to be an oxymoron when applied to the study of religion and religious reforms. Its utility, however, is demonstrated by a collection of four critical articles in this special issue of this journal to explore wide-ranging empirical materials and contexts. These include the contemporary analysis of religious morality and regulation in Northern Nigeria, the entanglements of Muslim-owned restaurants and Islamic morality in Mumbai (India), Zulu ethnic nationality and morality in the Nazareth Baptist Church in KwaZulu-Natal (South Africa), and finally, the pre-modern theoretical and philosophical reflections of the 14th-century Tunisian Muslim philosopher, Abd al-Rahman Ibn Khaldun. In these diverse scenarios and contexts, the moral economy concept illustrates its theoretical and analytical capacity and potential in the field of the study of religions.
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Holston, Ryan R. "Historical Truth in the Hermeneutics of T. S. Eliot." Harvard Theological Review 111, no. 2 (April 2018): 264–88. http://dx.doi.org/10.1017/s0017816018000081.
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AbstractA small number of scholars have noted T. S. Eliot's anticipation of the hermeneutical theory later articulated by the philosopher Hans-Georg Gadamer. Eliot similarly concerns himself with the epistemological assumptions of positivism in the human sciences and the implications of objectivizing texts and other cultural phenomena by adopting the attitude of the scientific observer. For both thinkers, this represents an approach to social life which either distorts or altogether misses the truth claims of those whose ideas are to be interpreted. Furthermore, Eliot develops a theory of understanding that is similar to the historicizing of interpretation that one finds later in Gadamer's philosophical hermeneutics. However, among those who have observed these affinities, a key difference has been neglected. In his effort to confront such secularizing forces in the human sciences, Eliot comes to embrace an intellectualist philosophy of history, which relies on a tenuous dualism between the metaphysical and the physical, while Gadamer's philosophy of history collapses the dichotomy between the world of ideas and the existential realm. Thus, Eliot ultimately identifies what transcends history exclusively with the realm of the spirit. This essay argues that as the mature Eliot struggled with the empirically reductive tendencies of the human sciences and aimed to save religious truth from their deterministic assaults, he increasingly retreated to an intellectualism that misconceived the ultimate basis of religious truth. Consequently, the existing literature neglects the intellectualism that defines Eliot's understanding of truth within history and the more concrete understanding of that encounter that one finds in Gadamer's thinking.
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Appel, Kurt. "The Self-Evidence of Illusion." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 8, no. 1 (July 7, 2022): 108–32. http://dx.doi.org/10.30965/23642807-bja10038.
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Abstract The question of verity in our day’s discourses within society, culture and religion challenges philosophy in the face of fake news, manipulations and the virtual. This paper addresses, via an exploration of the later philosophy of F.W.J. Schelling and the Gospel of Mark, whether the illusionary of history ought to be recognised as a form of truth. In his “Positive Philosophy”, Schelling claims that history is characterised by a loss of meaning that cannot be compensated for by philosophy, morality and sciences, and which is caused by a thinking-mode of “presentness”, that knows no true past and future. As a contrast, he proposes the “illusion” of eschatological-utopian thinking, as paradigmatically laid down in the biblical idea of kenosis. The Gospel of Mark also refers to the traumatic character of history, and in its final chapter imparts the notion of a possible counter-history.
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Kasak, Enn. "NEPASTEBĖTA PASAULIETINĖ RELIGIJA MOKSLE." Problemos 80 (January 1, 2011): 94–106. http://dx.doi.org/10.15388/problemos.2011.0.1305.
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Pasaulietinės religijos sąvoka, vartojama socialinėje filosofijoje, taip pat gali būti šiek tiek kitaip pritaikyta ir mokslo analizei, nes tarp mokslininkų galime aptikti nepastebėtų religinių nuostatų, kaip antai pasitikėjimo nuomone ar šventumo pajauta. Tokios nuostatos žadina abejotinos argumentacijos vartojimą kovojant prieš pseudomokslus, skatina kontekstinę demagogiją mokslinėje propagandoje. Pasaulietinės religijos moksle pripažinimas leistų atskirti disciplinas, kuriose religiškumas yra klaidinantis reiškinys (pvz., fizika), nuo tų, kurios yra pagrįstos religiniais įsitikinimais (pvz., astrologija). Religiškumą moksle galima tyrinėti pasitelkiant daugiamates religiškumo skales. Remdamiesi pragmatizmo ideologija, mokslininkaigalėtų išsaugoti savo ištikimybę tikrovės pažinimui, išvengdami nukrypimo į pasaulietinę religiją.Pagrindiniai žodžiai: įsitikinimai, religiškumo matmenys, civilinė religija, mokslo filosofija, religiškumas moksle.Unperceived Civil Religion in ScienceEnn Kasak SummaryThe concept of civil religion, as used in social philosophy, can also be applied in the study of science in a slightly different way, as we can find unperceived religious attitudes in trusting beliefs and feelings of sanctity among scientists. Such reactions evoke the use of questionable argumentation in the struggle against pseudo-sciences, spawning contextual demagogy in scientific propaganda. Recognising civil religion in science enables us to distinguish disciplines in which religiosity is a misleading phenomenon (e.g. physics) from others that are based on religious convictions (e.g. astrology). Religiosity in science can be analysed via multidimensional scales of religiosity. Using pragmatist ideology, scientists could retain their devotion to cognizing reality without deviating into civil religion.Keywords: beliefs, dimensions of religiosity, civil religion, philosophy of science, religiosity in science.
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Zabiyako, A. P. "Study of Religion as a Strict Science." Concept: philosophy, religion, culture, no. 3 (November 17, 2019): 47–64. http://dx.doi.org/10.24833/2541-8831-2019-3-11-47-64.
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The present article by Andrey Pavlovich Zabiyako, the Doctor of Philosophy, professor, the head of the department of religious studies and history, the head of the laboratory of archeology and anthropology of Amur state university, professor of department of philosophy and religious studies of School of arts and the humanities of Far Eastern Federal University, the editor-in-chief of the “Religious studies”, brings up and discusses the main questions and problems of modern religious studies as a science. According to him, religious studies arose already more than a hundred years ago, but the process of its isolation from other types of scientific and unscientific knowledge is still incomplete; therefore there is a need of an accurate boundary demarcation of religious studies as a science. First of all these lines should be drawn on the fields of contact of religious studies with philosophy and theology. Such a boundary demarcation is a guarantee of successful interaction between different types of knowledge. The development of religious studies is caused first of all by the progress of humanitarian and natural sciences. Since the beginning of the 21st century the latest discoveries in the field of anthropogenesis and culture genesis has had a particular importance for the science of religion. Huge successes of archeology and anthropology led actually to scientific revolution in understanding of the problems of origin and evolution of mankind, its culture, religion. Religious studies is a science which comprises, on the one hand, the level of knowledge of fundamental type, on the other hand, the level of applied knowledge. Religion is closely twisted in surrounding reality of social, political, ethnic life. Therefore examination problem is one of the most important issues of religious studies as a strict science. The procedure for the materials’ scientific expertise, methods of interpretation of empirical data, and outputs should be based on a uniform, strictly scientific basis within the expert community. Developing fundamental and applied components, the religious studies approves itself not only as a strict, but also as a necessary science.
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Tungatova, Ulzhan, and Ainura Kurmanaliyeva. "Prevention of Religious Extremism in Kazakhstan." Journal of Educational and Social Research 13, no. 2 (March 5, 2023): 82. http://dx.doi.org/10.36941/jesr-2023-0033.
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The purpose of the article is to analyze the prevention of religious extremism in the Republic of Kazakhstan in its practical and theoretical aspects. The paper uses a systematic approach and textual and comparative analysis. Kazakhstan deals with the issue of religious extremism thoroughly. Kazakh philosophy and science conduct the study of religious extremism and its prevention at a fairly high level. Nevertheless, there are different points of view on these issues. The authors propose to distinguish between strategy and tactics in the prevention of religious extremism. The research results can be applied in the further theoretical study of religious extremism and its prevention, as well as in the field of teaching several socio-humanitarian disciplines. A systematic analysis of the interpretations of the prevention of religious extremism in Kazakhstan is carried out.
Received: 30 December 2022 / Accepted: 17 February 2023 / Published: 5 March 2023
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Dubois, Jean-Daniel. "Guy G. Stroumsa, Barbarian Philosophy, The Religious Revolution of Early Christianity." Archives de sciences sociales des religions, no. 116 (October 2, 2001): 93–156. http://dx.doi.org/10.4000/assr.507.
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Setiawan, Mahbub, Abd Hafid, Fuad Nawawi, Asep Abdurrohman, Suhirman, and Mukhyar. "THE RELATIONSHIP BETWEEN RELIGION AND REASON IN QURANIC STUDIES: INSIGHTS FROM CONTEMPORARY ISLAMIC PHILOSOPHY." Al Burhan: Jurnal Kajian Ilmu dan Pengembangan Budaya Al-Qur'an 22, no. 02 (February 20, 2023): 239–52. http://dx.doi.org/10.53828/alburhan.v22i02.1042.
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Islamic Philosophy is a complex and multifaceted discipline that has undergone significant evolution over the centuries. In recent years, there has been a growing interest in the study of Contemporary Islamic Philosophy, reflecting the need to engage with the challenges facing Muslim communities in the modern world. This paper aims to provide a critical overview of the current trends in Contemporary Islamic Philosophy, focusing on key debates, developments, and applications of the discipline. The paper is based on a review of the literature in the field, and will provide insights into the ways in which contemporary scholars are reinterpreting classical Islamic thought and adapting it to the present-day context. The paper will also explore the relationship between Contemporary Islamic Philosophy and other related fields, such as Islamic studies, philosophy, religious studies, and social sciences.
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Hardt, Łukasz. "In Favour of Dispositional Explanations. A Christian Philosophy Perspective with Some References to Economics." Scientia et Fides 10, no. 1 (March 3, 2022): 239–61. http://dx.doi.org/10.12775/setf.2022.012.
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From among philosophical concepts of explanation those referring to causes have been the most influential. The aim of this paper it to show that a particular kind of causal explanations, namely dispositional explanations are particularly suited to explain the workings of the world. Apart from purely philosophical arguments, I claim that the view treating dispositions as important elements of the basic ontology of nature is in line with the Christian worldview and the ways God impacts the world. Also, this paper shows that dispositional explanations are not only appropriate in the domains studied by natural sciences but also in the ones being under investigation in social sciences, and thus the case of economics.
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Marchant Guamán, Eduardo Fabián, and Ruth Karina Moscoso Parra. "Right to life versus right to religious freedom: obligations and duties of the medical body." Revista Metropolitana de Ciencias Aplicadas 4, no. 2 (May 1, 2021): 90–98. http://dx.doi.org/10.62452/s5rgr729.
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The debate on the hierarchy of the right to life as a fundamental right, in the face of the right to religious freedom, still takes on unsuspected dimensions from the academy and the research of scientific disciplines such as law, sociology, philosophy, medicine and the social sciences. The contribution of the research falls on the feedback of the legal sciences from the analysis of the doctrine and legal practice, leading to support the paradigm in favor of the prohibition of not killing arbitrarily. In this order, methods and techniques that led to their conclusions will be used, among these the purchased law, analytical exegetical, logical historical, deductive inductive, triangulation and document analysis.
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Béra, Matthieu. "Il faut traiter les faits religieux comme des choses." Durkheimian Studies 26, no. 1 (December 1, 2022): 1–22. http://dx.doi.org/10.3167/ds.2022.260101.
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Abstract First, we return to the question of ‘revelation’ that has never been taken as an object of research. There has always been reluctance to take it seriously. However, Durkheim changed his thematic and theoretical perspectives from 1897, focusing on religious facts. Second, we explain how to treat revelation as a ‘thing’, as an object of research, insisting on the exegetical method by positioning ourselves prior to the emergence of ‘revelation’ (1895) to identify the paths that were decisive for Durkheim. All the articles in the special issue follow this approach. Third, we show how Durkheim went about ‘treating religious facts as things’, via the comparative method: by comparing the objectification of religion in other disciplines (history, law, psychology, philosophy), to arrive at a sociological synthesis; by comparing religious facts (and especially sacrifice) within different religions. The six articles in the special issue demonstrate the importance of the comparative method in social science. They ought to be compared with each other. Résumé Dans un premier temps, nous revenons sur la question de la révélation en rappelant qu'elle n'a jamais été traitée comme un objet de recherche à part entière. Il y a toujours eu des réticences à la prendre au sérieux. Pourtant, dans les faits, à partir de 1897, Durkheim a bien changé d'optiques, thématique et théorique, en ne s'intéressant plus qu'aux faits religieux. Dans un second temps, nous expliquons comment traiter la révélation ‘comme une chose’, en insistant sur la méthode exégétique, en se positionnant en amont de la révélation (1895), pour repérer les cheminements décisifs de Durkheim. Tous les articles du dossier suivent cette voie. Dans un troisième temps, nous montrons comment Durkheim s'y est pris pour ‘traiter les faits religieux comme des choses’1, via la méthode comparative : en comparant l'objectivation du religieux telle qu'elle était proposée par les autres disciplines (histoire, droit, psychologie, philosophie, ethnologie…), puis en comparant les faits religieux (et spécialement le sacrifice) entre différentes religions. Les six articles du dossier démontrent l'importance de la méthode comparative en science sociale. Ils doivent eux-mêmes être comparés entre eux.
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Podolskiy, Vadim. "Social policy and paternalism in the traditionalistic political philosophy of 17th century France." Socium i vlast, no. 3 (September 2022): 95–105. http://dx.doi.org/10.22394/1996-0522-2022-3-95-105.
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Introduction. Discussions on social policy in French traditionalism of the XVII century served as a source for philosophic considerations in the XVIII century, and defined the features of the French conservatism in the XIX century and specif- ics of the French welfare state in the XX century. The purpose of the article is to review the attitude of the French traditionalists of the XVII century on the social policy. Methods. The article relies on historic and com- parative approach and analysis of institutions and shows the features of the political philosophy in France of the XVII century within the context of the social and political problems and religious polemics. Scientific novelty of the study. The article offers analysis of the social policy conceptions of the French traditionalistic philosophy of the XVII century and highlights in paternalistic feudal- ism the background for the development of the conservative philosophy and social policy. Results. Two main approaches coexisted within the French traditionalism of the XVII century: support of the traditional role of the aristocracy and advocacy of the strong monarchy. Both approaches held paternalistic views and believed that it was neces- sary for the strong to display responsibility for the well-being of the weak, they supported aid for the needy to preserve the social order and to for their education. Conclusions. Reflections of the French traditional- ists of the XVII influenced the development of the unique structure of the welfare state in France, defined by the principle of solidarity, and coexist- ence of many different actors, with strong role of the state.
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Rahman, M. Shahinoor, Mossammad Salma Sultana, and M. Mostafizur Rahman. "The Creation of Tradition and the Alteration of Social Structure by the Mystic Baul Fakir Lalon Shah." Praxis International Journal of Social Science and Literature 6, no. 5 (May 25, 2023): 47–54. http://dx.doi.org/10.51879/pijssl/060506.
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This paper investigates how the Bengali poet Fakir Lalon Shah established a separate tradition of his songs and ideas. This research is also relevant to how Lalon's heritage of songs and philosophy has appeared to have formed, innovated, and altered over time. The songs of Lalon, their continued performance, how the songs get performed, and the attitudes of Lalon's devotees and the singers of his songs have all contributed to the development of a specific type of tradition. "a set of practices, normally governed by overtly or tacitly accepted rules and of a ritual or symbolic nature, which seek to inculcate certain values and norms of behaviour by repetition," (Hobsbawm 1983) is how Hobsbawm describes tradition. Fakir Lalon Shah was a notable philosopher, poet, and musician born in Bengal and flourished during the 19th century in what is now Bangladesh. He was known as Fakir Lalon Shah. The Baul tradition, a syncretic form of devotional music that integrates aspects of Sufi Islam, Hinduism, Buddhism, and indigenous folk beliefs, was started by him. He is known as the originator of the Baul tradition. Lalon Shah founded the Baul tradition and broke radically with his era's prevalent cultural and religious standards when he established it. He was not a follower of traditional organized religions because he considered them limiting and dogmatic. Instead, he emphasized individual spirituality and the quest for the truth inside.
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Arner, Neil. "Apprehending “The Human”: Theological Anthropology and the Crisis of Credibility in the Social Sciences." Journal of the Society of Christian Ethics 41, no. 2 (2021): 367–85. http://dx.doi.org/10.5840/jsce2021122855.
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I specify both challenges and opportunities for integrating social scientific and theological accounts of “the human.” I first show that the interests of many theological ethicists lead them to engage social scientific studies. I then demonstrate that numerous social scientists caution against relying on their publications about the human since these results are of questionable generality and veracity. I next identify some research practices that are recommended by social scientists for restoring the credibility of their publication record. I also illustrate how theological ethicists can benefit from adopting these practices in their quest to provide a general and true account of the human. I conclude that theological anthropology is a rich locus for interdisciplinary engagement, though lasting work on this topic requires sacrificial commitment to the truth, honest willingness to scrutinize one’s sources, and patient attention to particularities.
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Ballano, Vivencio. "Inculturation, Philosophy, and the Social Sciences as the Emerging Handmaid of Theology: Time to Update Catholic Clerical Education?" International Journal of Religion and Spirituality in Society 11, no. 2 (2021): 1–13. http://dx.doi.org/10.18848/2154-8633/cgp/v11i02/1-13.
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Lvov, Alexander A. "The specificity of historical-philosophical research in the Humanities." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 3 (2021): 449–63. http://dx.doi.org/10.21638/spbu17.2021.307.
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In interdisciplinary contemporary science, knowledge is obtained from a close collaboration of specialists with various competences. Philosophy appears to be effective in clarifying the meaning of concepts, discerning the normative and the empirical, determining whether the differences in the positions of the participants depend on how they use words or the essence of the argument. Philosophers actively help to develop various fields of the humanities and social sciences and they are in demand in the sciences. They admit themselves that the history of philosophy is the unifying factor for all the areas, although the areas of their research are diverse. The article considers the question of whether it is possible to talk about a specific influence exerted by professional historians of philosophy on other disciplines. Restricted to the humanities, it traces the streams that exist in the dialogue between the humanities and historical-philosophical studies, and also considers what contribution the historians of philosophy make in the field of historical sciences, in various areas of political research, in gender studies, anthropology, theology and religious philosophy, as well as the articulation of practical philosophy as a way of life. Despite the fact that the history of philosophy is thought of as an auxiliary discipline, the contribution of the historians of philosophy to the development of related and indirectly related fields of scholarship is significant: they reconstruct the genealogy of meaning and as a result, the concepts or ideas are clarified within their native cultural environment.
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Minhoto, Laurindo Dias, Lucas Fucci Amato, and Marco Antonio Loschiavo Leme de Barros. "Observing observers in social systems theory.: an interview with Hans-Georg Moeller." Tempo Social 33, no. 3 (December 19, 2021): 333–53. http://dx.doi.org/10.11606/0103-2070.ts.2021.182052.
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On November 4th, 2019, Hans-Georg Moeller delivered a presentation on systems theory at the Law School of the University of São Paulo and was interviewed about Niklas Luhmann’s theory of society, with emphasis on issues such as law, politics, and the history of philosophy. Professor Moeller is the author of important books such as Luhmann explained: From souls to systems (Moeller, 2006) and The radical Luhmann (Moeller, 2011), the latter also translated to Japanese and Italian. He also works on Chinese philosophy and is currently Full Professor at the Department of Philosophy and Religious Studies in the Faculty of Arts and Humanities of the University of Macau, China. Throughout the interview, professor Moeller situated Luhmann in the philosophical tradition of German idealism and presented the shift to second-order observation as a crucial aspect of contemporary society, in religion and politics, science, economy and law. The interview was conducted partly in writing and partly in the form of a recorded and transcribed debate.
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Gryaznova, E. V., and S. N. Berezkin. "Patterns of development of religious culture in modern society: problems of systematization and philosophical understanding." Vestnik of Minin University 12, no. 1 (March 25, 2024): 13. http://dx.doi.org/10.26795/2307-1281-2024-12-1-13.
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Introduction. Religious culture is becoming one of the most important subjects of philosophical science today. The philosophical methodology makes it possible to systematize the available knowledge not only of the philosophical, but also of the general scientific, private scientific level. An analytical review of scientific publications devoted to the identification of laws, patterns and principles of the development of religious culture at the present stage has shown that there are many of them, but they are scattered and very diverse. Therefore, the problem of philosophical understanding of the phenomenon of religious culture at the present stage of development of society is an extremely urgent task.The purpose of the study is to study domestic and foreign publications devoted to the study of the patterns of development of religious culture at the present stage and to identify the possibility of their systematization based on philosophical methodology.Materials and Methods. The main research methods used were methods of analytical review, analysis, generalization and comparison, as well as the dialectical method.Results. In the course of the study, the authors came to the conclusion that the application of philosophical methodology in the study of laws, patterns and principles of the development of religious culture in modern society allows them to build a multidimensional typology, including several levels: civilizational, social, anthropological. At each level, it is possible to study dialectical relations both within religious culture and between it and other phenomena, which will allow us to determine the laws and patterns of its development at each level, as well as between them, and will allow us to conduct a predictive analysis of possible further trajectories of the development of this phenomenon, its impact on human destiny and civilization.Discussion and Conclusions. This complex system analysis will be the subject of research not only by the authors of the article, but also by scientific schools that exist on the basis of Mininsky University. The results of this research will form the basis for the study of religious culture in such areas of scientific activity of the university as philosophy of culture, religious studies, philosophy of religion, social philosophy, history of philosophy, philosophical anthropology, theology, pedagogical and psychological sciences.
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Dorrien, Gary. "Religious Philosophy, Political Philosophy, Social Justice Struggle, and the Cross: Getting Martin Luther King, Jr., Right." Telos 2020, no. 193 (2020): 57–68. http://dx.doi.org/10.3817/1220193057.
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