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Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (May 2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.
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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colonial contact with other religious traditions and with phenomena that shared a family resemblance with religion, such as fetishism, animism and magic. The science of religion implies a capacity for self-reflection and criticism, and it is often claimed that other religions do not possess such a science of religion. While different cultures give religion a different content, Christianity was defined as a world religion. In Hegel's dialectical scheme, the increasing self-awareness of the Spirit was a consequence of the historical development of Christianity. The contemporary scientific study of religion and religions is confronted by significant epistemological problems that are associated with globalization, and the traditional question about the nature of religion has acquired a new intensity.
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O’Brien, Timothy L., and Shiri Noy. "Political Identity and Confidence in Science and Religion in the United States." Sociology of Religion 81, no. 4 (2020): 439–61. http://dx.doi.org/10.1093/socrel/sraa024.
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Abstract This article investigates changes in public perceptions of science and religion in the United States between 1973 and 2018. We argue that the deepening ties between science and religion and opposing moral claims reconfigured the relationship between political identities and confidence in science and religion during this period. Our analysis of 30 waves of General Social Survey data finds that while Republicans once were more likely than Democrats to be more confident in science than religion, Democrats are now more likely to than Republicans. And, while Democrats used to be more likely than Republicans to be more confident in religion than science, this difference also reversed. These findings underscore the growing importance of political identities as predictors of confidence in science and religion and suggest that the politicization of science and religion fueled a perception that they provide not just alternative frameworks but opposing ones.
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BEKOFF, MARC. "Science, Religion, Cooperation, and Social Morality." BioScience 51, no. 3 (2001): 171. http://dx.doi.org/10.1641/0006-3568(2001)051[0171:srcasm]2.0.co;2.
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Habib Abdillah, Seka Andrean, and Aulia Diana Devi. "Pendidikan Islam Dalam Perspektif Pendekatan Sosiologi." Al - Azkiya : Jurnal Ilmiah Pendidikan MI/SD 5, no. 2 (December 1, 2020): 143–49. http://dx.doi.org/10.32505/v4i1.1007.
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Sociological is the approach of the study of education, delivering to understand the relationship of sociology with education. This study aims to find out about Islamic education in the perspective of sociological approach. The research method used is library research, then analyzed and presented the results of data findings objectively. The results showed that the sociology of education has a diverse perspective, in line with the diversity that occurs in the perspective of sociology studies in general. The importance of a sociological approach in understanding religion, because there are many religious teachings related to social problems. The amount of religious attention to this social problem further encourages religions to understand social sciences as a tool to understand their religion. The way of understanding in the approach of the sociology of religion can be easy for those of us who are still too lay because religion is derived also because of social interests. The sociological approach as an educational sociological approach consists of individual approach, social approach, and interaction approach.
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Prus, Robert. "Religious Beliefs, Practices, and Representations as Humanly Enacted Realities: Lucian (circa 120-200) Addresses Sacrifices, Death, Divinity, and Fate." Qualitative Sociology Review 11, no. 4 (October 31, 2015): 6–37. http://dx.doi.org/10.18778/1733-8077.11.4.01.
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Lucian of Samosata (circa 120-200) may be primarily envisioned as a poet-philosopher from the classical Roman era. However, the material he develops on religion not only anticipates important aspects of contemporary pragmatist/constructionist approaches to the sociology of religion but also provides some particularly compelling insights into religion as a humanly engaged realm of reality.
Following an introduction to a pragmatist approach to the study of religion, this paper presents a synoptic overview of several of Lucian’s texts on religion. In addition to the significance of Lucian’s materials for comprehending an era of Roman and Greek civilization, as well as their more general sources of intellectual and aesthetic stimulation, these texts also provide an array of valuable transhistorical reference points and alert scholars in the field of religion to some ways in which the study of religion could be more authentically approached within the social sciences.
The paper concludes with a consideration of the affinities of Lucian’s depictions of religion with pragmatist, interactionist, and associated approaches as this pertains to the study of religion as a realm of human involvement.
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Petersen, William. "Social consequences of religion." Society 40, no. 2 (January 2003): 53–57. http://dx.doi.org/10.1007/s12115-003-1052-6.
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Sufratman, Sufratman, and Kholid Karomi. "Tren Studi Agama di Abad ke-21: Sebuah Kajian Perspektif Muslim Progresif." Jurnal Ilmiah Religiosity Entity Humanity (JIREH) 5, no. 2 (December 31, 2023): 232–46. http://dx.doi.org/10.37364/jireh.v5i2.142.
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This paper aims to examine the methods and approaches of religious studies developed by progressive Muslim scholars in Indonesia, namely M. Amin Abdullah. The era of globalization is characterized by an overflow of knowledge, science, and technology, has caused relations between religions, group, cultural and social relations in society to become open and transparet. The problem is that the dynamics of the claim of truth in the cultural sociological sphere have actually strengthened and created tensions dan disharmony in the life of Indonesian society which is pluralistic. Therefore, religious communities in Indonesia, desperately need input from new and fresh models of methodology in the study of religion. Based on the library research, this paper uses descriptive analysis method. The result is the M. Amin Abdullah, has building and developing a new models of methods and approaches in the study of religion, which is called a multidisciplinary approach. The basic assumption of a multidisciplinary approach is that religious sciences cannot limit itself to social sciences and humanities in the globalization era. Therefor, between religious, social sciences, and humanity sciences are to integrated, dialogue, and perfecting one another to solving problems.
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Zhang, Chunni, Yunfeng Lu, and He Sheng. "Exploring Chinese folk religion: Popularity, diffuseness, and diversities." Chinese Journal of Sociology 7, no. 4 (October 2021): 575–92. http://dx.doi.org/10.1177/2057150x211042687.
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Folk religion, as the basis of the religious landscape in traditional China, is a highly syncretic system which includes elements from Buddhism, Daoism, and other traditional religious beliefs. Due to the shortcomings of denomination-based measurement, most previous social surveys have documented a very low percentage of folk religion adherents in China, and found almost no overlapping among religious beliefs. This study offers a quantitative portrait of the popularity, the diffuseness, and the diversity of Chinese folk religion. With the improved instruments in the 2018 China Family Panel Studies, we first observe that nearly 50% of respondents claim to have multiple (two or even more than three) religious beliefs and the believers of folk religion account for about 70% of the population. By using latent class analysis, this article explores the pattern of inter-belief mixing and identifies four typical classes of religious believers: “non-believers and single-belief believers”, “believers of geomancy”, “believers of diffused Buddhism and Daoism”, and “believers embracing all beliefs”. Finally, we find that the degree of commitment varies across these religious classes. Believers of folk religion are found to be less committed than believers of Western institutional religions, but as committed as believers of Eastern institutional religions.
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Djordjevic, Dragoljub. "Religions and confessions of national minorities in Serbia." Sociologija 47, no. 3 (2005): 193–212. http://dx.doi.org/10.2298/soc0503193d.
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Setting aside the major national community, Serbs, the text analyzes the religious-confessional profile of all 28 national communities in Serbia according to the 2002 census. In the Serbian ethnic profile there are more national minorities gravitating towards Christianity rather than Islam. Among Christian national minorities, Orthodox and Roman Catholic confessions are almost equally represented, while Sunni Islam is the most prevailing confession among Muslim minorities. In describing religions and confessions of national minorities, the following concepts and phenomena are taken into consideration: "confessional identification", "violation of confessional identity", "religion of fate", "religion of choice", "syncretistic religiosity", "combinatory religiosity", "religious seekers", "religions of minorities", "minority religions", "religious communities of minorities" and "protestantization process".
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Kühle, Lene. "Bourdieu, Religion and Pluralistic Societies." Bulletin for the Study of Religion 41, no. 1 (March 1, 2012): 8–14. http://dx.doi.org/10.1558/bsor.v41i1.003.
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It is widely recognised that the theory of practise of French sociologist Pierre Bourdieu may provide insights for the study of religion due to its general importance for social sciences and humanities in general. When it comes to Bourdieu's specific work on religion and in particular his concept of the religious field, scholars have been less enthusiastic in particular in relation to religion in complex societies. This article argues however that Bourdieu's work on the religious field may have been rejected prematurely, and that it may provide a frutile point of departure for studies of religion in pluralistic societies.
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Hambari, Syaddad Ibnu. "TOLERANSI BERAGAMA DALAM TAFSIR ULAMA JAWA (Telaah Pemikiran KH. Misbah Musthofa dalam Tafsir al-Iklil)." QOF 4, no. 2 (December 15, 2020): 185–200. http://dx.doi.org/10.30762/qof.v4i2.2399.
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The 2001 WTC bombing incident has made Islam called a terrorist religion and continues to stigmatize radicalism, even recently, it is anti-semitic. The embedding of stigmas has made many scholars try to bring back a paradigm that Islam is a tolerant religion and has universal compassion, even though some Islamic scholars later went too far in interpreting this tolerance, there was an understanding of religious equality. This research discussed Misbah Musthofa's perspective of religious tolerance by using prophetic social science analysis. There are two important points that can be deduced from his thoughts regarding tolerance. First, people of other religions must be treated well and fairly as long as they are not bad to us. Second, this attitude of tolerance must be accompanied by the belief that Islam is the only true religion (positive pluralism). In general, his thoughts regarding religious tolerance are very much in line with the pillars of humanization, liberation and transcendence in prophetic social sciences and are sufficiently capable of eradicating bad stigma against Islam.
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Ruswandi, Agus, Nanat Fatah Natsir, and Erni Haryanti. "THE CONCEPT OF INTEGRATION OF RELIGION AND SCIENCE IN THE CONTEXT OF ISLAMIC EDUCATION." Ta dib Jurnal Pendidikan Islam 11, no. 2 (December 15, 2022): 181–92. http://dx.doi.org/10.29313/tjpi.v11i1.9315.
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Religion and science are actually two things that cannot be separated. The dichotomy between general and religious sciences causes an imbalance between scientific aspects and ethical and moral aspects. Humans are not enough just to have intelligence in terms of intellectuality, but humans are required to have good spiritual aspects so that this becomes a balance so that there is no excessive fanaticism between religious knowledge and general science. Integration between science and religion is absolute because basically all knowledge comes from God. Religious science does not only talk about matters related to religious rituals, but also regulates social sciences, humanities, and science to understand everything that exists in this world. In the context of Islamic education, several concepts emerged to unite science and religion, including the concepts offered at the state and private Islamic religious universities with their characteristics. With the concept of integration, it is hoped that there will no longer be a dichotomy of thought that distinguishes or separates absolutely between religion and science
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Fernando, Sahayadas. "Revitalizing Catholic Social Thought in a Multireligious World." Journal of Catholic Social Thought 20, no. 1 (2023): 123–41. http://dx.doi.org/10.5840/jcathsoc20232017.
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Religion does influence personal choices and behavior, even today. In a multireligious society, religions and religious groups influence social life and public policy considerably. Hitherto, Catholic social teaching, thought, and practice were essentially, if not exclusively, based on the Christian vision of socioeconomic and political realities, without paying much attention to the existence and role of the world’s great religions and religious traditions in this endeavor. To revitalize Catholic social teaching in today’s world, the Church must enter into critical dialogue with non-Christian religions and harness their contribution to sociopolitical transformation. The teachings of Pope Francis, especially in recent social encyclicals, emphasize the importance of such conversations and identify possible paths to pursue.
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HADŽİĆ, Faruk. "Perspectives of the Strategic Alliance of Science and Theology and Non-Violent Resistance to Global Challenges, Antagonism, and Human (in) Security." Strategic Public Management Journal 9, no. 16 (October 30, 2023): 42–59. http://dx.doi.org/10.25069/spmj.1408270.
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This study aims to analyze a synergy between Science and Religion within philosophical, socio-political, and human security approaches as the solution to the longing for a peaceful, secure, and just world. It indicates the perspectives of harmony and alliance of Religion and Science and examines the theoretical concepts of non-violent resistance related to numerous global challenges. The starting point of this paper is that Science and Religion, alongside social and political dynamics, have massive effects on global challenges such as conflicts (national, geopolitical, ideological, or religious), environmental matters, globalization and migrations, growing radicalism, nationalism, human security, or influence social justice. Historically, the relationship between Science and Religion has recently ranged from conflict to hostility. The normative action of mutual understanding and the interaction and cooperation between Science and Religion depends primarily on the participants (non-politized theologians and scientists) in constructive dialogue, particularly regarding global issues. Conflicting narratives between Science and Religion is an opportunity for joint learning and contribution to a better world and a compassionate culture. Therefore, the leading ideas of the discourse across borders are the promotion of synergy between sciences and religions and cooperation between nations in promoting a compassionate society – an empathetic civilization. Non-violent dissent to global challenges should be involved in changing the power imbalance as a source of structural violence. Nevertheless, liberation must focus on social justice, sociopolitical stability, and critical human security. In facing global challenges, Science and Religion must have diplomatic value by promoting mutual understanding and using a common language through collaboration. Religious traditions and Science, strengthened by global non-religious spiritualism as the valuable means of general spiritual growth, should assert a culture of peace and dialogue for transnational challenges. However, material science and theology are not explicitly formative to growing radical nationalism, racism, conflicts, hegemonism, destruction of the Earth, and socioeconomic inequality. The healthy strategic union between Science and Religion enforced by ethical and constructive politics can support and enhance the resolution of global issues and antagonistic practices. Such a normative-formative framework should ensure that knowledge is developed to advance human, social, economic, and environmental goals according to the moral principles of each Religion.
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Krueger, Oliver. "The Internet as Distributor and Mirror of Religious and Ritual Knowledge." Asian Journal of Social Science 32, no. 2 (2004): 183–97. http://dx.doi.org/10.1163/1568531041705077.
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AbstractSince the early 1990s, religious movements appeared on the Internet and introduced new forms of communication in ritual and dogma. Their Internet sites present different dogmatic, institutional, and other aspects of their religion; provide interactive communications and religious services; or simply sell religious items. This paper puts forth the argument that the gaining of ritual and dogmatic knowledge is losing its dependence on direct social interaction in a spatial community, and increasingly relies on Internet-based discourse in religious newsgroups and other discussion forums. Nevertheless, for migrant communities in the diaspora (Zoroastrians, Hindus, and adherents of Afro-American religions), the Internet appears to be offering a new opportunity for re-establishing the spatial bonds of the lost religious community. In other cases such as that of the Wicca religion, this greater independence of traditional religious and social hierarchies encourages the development of fragmentary and syncretic forms of religion.
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Yunfeng, Lu, and Graeme Lang. "Beyond exclusive religions: challenges for the sociology of religion in China." Social Sciences in China 31, no. 1 (February 2010): 198–216. http://dx.doi.org/10.1080/02529200903565178.
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Gagyi, József. "The millennial-messianistic movements in social sciences." Erdélyi Társadalom 5, no. 1 (2007): 153–72. http://dx.doi.org/10.17177/77171.81.
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The study aims at presenting a brief overview of a particular field of research within religious social movements, namely the millennial-messianistic movements. The starting point is the overview of the Hungarian research regarding religion and religious movements. Researchers do not recognize the weight and the importance of the millennial phenomenon. There was no mental-conceptual apparatus in Hungarian for capturing the phenomenon. The Hungarian social research dealt with these religious movements in the context of other important fields (saints) of research, which goes along the millennial movement of 1949 in Satu Mare (Máréfalva), described in my PhD thesis.</p> <p>After presenting the brief history of the researched movements, I turn to the historical, sociological and anthropological literature of millennial movements, and I also present a few general aspects of social movements. Finally, I write about the importance of Victor Turner’s communitas-structure in the understanding of the researched phenomenon
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Mazur, Allan. "Science three, religion zero." Society 33, no. 4 (May 1996): 20–21. http://dx.doi.org/10.1007/bf02700301.
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OTANI, AKIRA. "When Science Meets Religion." American Behavioral Scientist 45, no. 12 (August 2002): 1902–4. http://dx.doi.org/10.1177/0002764202045012012.
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Strielkowski, Wadim. "Energy research and social sciences: thinking outside the box." E3S Web of Conferences 250 (2021): 07001. http://dx.doi.org/10.1051/e3sconf/202125007001.
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This paper aims at explaining the universality and broadness of the research in energy studies. Specifically, it wants to show that the energy research is not a solely engineering or natural sciences field and how it can be done in social sciences. The paper draws some relevant examples including energy research in literature and poetry, history, religion, art, as well in other social sciences and humanities. In general, it becomes apparent that energy research can boast vast depths and angles that are worth exploring for any social scientist. Given the key importance of energy research in the third decade of the 21st century and the worldwide focus on the renewable energy sources, electrification of transport and heating in the face of the threatening global warming and climate change, it seems relevant to focus on researching the perspectives and paradigms for the traditional and renewable energy sources in the 21st century using the toolbox of the social sciences.
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Fathoni, Fathoni. "PENDIDIKAN MODERASI BERAGAMA DALAM AL-QUR'AN DAN HADITS." Muróbbî: Jurnal Ilmu Pendidikan 5, no. 2 (September 1, 2021): 219–36. http://dx.doi.org/10.52431/murobbi.v5i2.405.
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Islam as a divine religion in addition to teaching its followers to be obedient and obedient to its teachings but also teaches moderation towards other religions. In addition to moderation in matters of worship, it is also moderate in social life. Religious moderation is an interesting study because it is an integral core of Islamic teachings, Islam does not allow its people to carry out religious coercion. In a verse it is stated "To you is your religion and to me is my religion. This is a basis for religious moderation in Islam. Islam does not uphold violence and coercion in its teachings but on the contrary that Islam upholds hospitality and harmony in socio-religious relations between its followers and followers of other religions.
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Wilke, Annette. "Individualisation of religion." International Social Science Journal 64, no. 213-214 (September 2013): 263–77. http://dx.doi.org/10.1111/issj.12057.
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Yang, Song, and Michael Nino. "Political Views, Race and Ethnicity, and Social Isolation: Evidence from the General Social Survey." Societies 13, no. 11 (November 4, 2023): 236. http://dx.doi.org/10.3390/soc13110236.
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Using data from the General Social Survey, we investigate whether political views increase the risk of social isolation for Black and White Americans. Our findings reveal an increase in conservative political views differently shaping social isolation patterns for Black and White Americans. For instance, changes in political views from liberal to conservative are associated with reduced risk of social isolation for White Americans, whereas a rise in conservative political views is related to increases in social isolation for Black Americans. Results also demonstrate that these patterns remain after accounting for important covariates such as gender, age, education, occupation, marital status, social class, work status, and religion. We discuss the implications of our findings in the context of social relationships, race, and political polarization in the U.S.
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Karpovets, Maksym, Maria Petrushkevych, and Olena Shershnova. "The Specifics of Religious Issues in Ukrainian Gender Electronic Mass Media." Journal of Education Culture and Society 13, no. 2 (September 27, 2022): 515–30. http://dx.doi.org/10.15503/jecs2022.2.515.530.
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Aim. The purpose of this study was to analyze religious issues in gender and feminist electronic mass media in Ukraine, taking into account the specifics of their policy, audience, and communication strategy Methodology. The empirical methods were gathered by a grouping of sites and electronic media: the official sites, the convergent scanned print media, and the social network Facebook. Overall, the 21 electronic mass media were analyzed. The main method of this research is a discourse analysis of religious topics. The main identified topics are representation of religions, political issues, gender history of religion, female priesthood, dogma of religion, pedagogical and scientific topics, critique of religion/church, anti-gender and religion, LGBT issues, sexuality, body, and religion. Only a small amount of material and topics are dedicated to religion, which is marginalized in the Ukrainian media. Conclusions. Our main conclusion is that the more analytical analysis in the material, the more tolerant the authors are to religion, but not to religious organizations. The sensitive topics of sexual orientation, sexual violence, pedophilia, and abortion rights related to church activities, are raised in the feminist/gender mass media. Originality. The coverage of religious issues depends on the type of media that presents a particular gender discourse: the more radical Ukrainian media in their visions, the less critical and stereotypical the representation of religion. Most Ukrainian gender media reflect general trends in the representation of religion.
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Lagrée, Michel. "Danièle Hervieu-Léger, La religion pour mémoire, Paris, Cerf, « Sciences humaines et religion », 1993, 273 p." Annales. Histoire, Sciences Sociales 52, no. 1 (February 1997): 217–19. http://dx.doi.org/10.1017/s0395264900052628.
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Pernebekova, Dinara, Askar Leskhan, and Atash Berik. "THEOLOGY AND PHILOSOPHY IN THEIR RELATION TO LOGIC." Al-Farabi 81, no. 1 (March 15, 2023): 3–15. http://dx.doi.org/10.48010/2023.1/1999-5911.01.
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This article analyzes the relationship of philosophy and theology to the phenomenon of thinking–logic culture. Religions, as you know, can be divided on different grounds. Religion is, of course, not only a form of social consciousness, as, for example, he taught the official world communication. Religion is a rather complex sphere of culture. The article is based on some of the paradigms of religions: firstly, it is the recognition or non-recognition of the existence of God (gods). In this case, religions are divided into non-theistic (recognizing the existence of God or gods) and non-theistic (denying the existence of God or gods. The second type includes, for example, Buddhism. The second basis for distinguishing religions is the number of postulated and revered gods. As a rule, either many gods are postulated (this is polytheism) or one god (this is monotheism). Finally, the third foundation is the status of religion in humanity, the degree of its prevalence, and the number of its adherents. In particular, philosophy is, as is well known, a critical reflection on ideological and world-related problems. The authors argue that the formation of logic in the period of the medieval Muslim East is due to the complex process of the formation of philosophy, humanities, and medieval science in general, in the process of a complex dispute with theology.
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Schoettmer, Patrick. "Zen and the Science of American Politics: Minority Religious Traditions and Political Engagement." Politics and Religion 6, no. 1 (February 6, 2013): 164–85. http://dx.doi.org/10.1017/s1755048312000752.
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AbstractAmerican Buddhism is a phenomenon that allows for the testing of a number of generally-held assumptions about how religion operates within the American context. Due to the fairly de-politicized character of the religion in the United States, Buddhism allows for the examination of religion-qua-religion insofar as its role in the political mobilization of believers. This study finds that Buddhist political engagement is driven in general by private religious practice rather than by communal or small-group religious participation, as social capital-oriented theories of religio-political engagement suggest. Furthermore, this appears likely to be due to the nature of Buddhist adherents in the United States (who are predominantly Caucasian converts to the faith and who enjoy a generally high socio-economic status.) Closer examination of the situation of Buddhists in the United States suggests that the resource-model of civic skill acquisition does hold among the most economically disadvantaged, but that other explanations help us better understand political engagement among more advantaged Buddhists.
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Osipova, N. G. "Sociology of religion in the system of scientiSc knowledge." Moscow State University Bulletin. Series 18. Sociology and Political Science 28, no. 1 (May 19, 2022): 7–30. http://dx.doi.org/10.24290/1029-3736-2022-28-1-7-30.
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The article examines the sociology of religion as one of the spheres of sociological cognition, as well as those approaches to the definition of religion that predetermined the specifics of the development and self-identification of the sociology of religion in the system of scientific knowledge. The author compares various ideas about religion that exist in everyday consciousness, definitions of religion in the system of theology and its scientific interpretations. At the same time, it is emphasized that recently the efforts of scientists have begun to focus on finding a new, more balanced and universal approach to the definition of religion, although any attempt to give a final definition of religion is doomed to be limited and debatable.The heterogeneity of the tools and approaches used by the sociology of religion has created a serious problem of its place in the structure of sociological knowledge. The sociology of religion is most often identified either with religious sociology or with an autonomous branch in the horizontal structure of sociology. These two scientific identities of the sociology of religion appear both blurred and limited. Without denying the value of generally accepted directions for the sociological analysis of religion, the author reveals a lot of diverse and heterogeneous directions, within which both classics of sociological science who studied religion and modern sociologists worked. As a result, the sociology of religion is simply an arbitrary set of topics, including the analysis of fundamental works of a predominantly socio-philosophical nature, replete with religious terms that are incomprehensible to a reader unfamiliar with at least the basics of religious studies, especially to a student, seriously complicates the understanding of the essence and methodology of the sociological analysis of religion. For this purpose, the article differentiates and structures the subject Jeld of sociological analysis of religion, highlights its most promising fields of research.The author argues that it is appropriate to talk about the sociological analysis of religion, which has developed and continues to develop within the framework of two major, but equivalent directions. The first focuses on the sociological knowledge of religion in line with the general modern sociological theory, in a broad social context, as one of the subsystems of the general, societal system, organically interconnected with its other subsystems — cultural, social, political, etc. A special place within this direction is occupied by the analysis of religion as a social phenomenon and social institution, social functions and dysfunctions of the latter, including the intensive process of politicization of religion. The second is based on an internal analysis of religion and various religious doctrines, primarily from the point of view of those social relations that are formed within their framework. The perspective focus of the second direction is the social functions of various religions, their influence on the moral values and worldview of individuals and social groups, the peculiarities of manifestation in people’s daily lives, the peculiarities of the formation and functioning of new religious movements, including totalitarian religious cults and sects.
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Glasze, Georg, and Thomas M. Schmitt. "Understanding the geographies of religion and secularity: on the potentials of a broader exchange between geography and the (post-) secularity debate." Geographica Helvetica 73, no. 4 (October 24, 2018): 285–300. http://dx.doi.org/10.5194/gh-73-285-2018.
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Abstract. For a long time, the mainstream of social and cultural geography seems to have implicitly accepted that religion is becoming obsolete and is of little social significance. However, since the 1990s, religion has aroused new interest in the social sciences in general, and to some extent also in social and cultural geography. Against this backdrop, a controversial discussion has started in geography on the relevance of theories of secularisation and the notion of post-secularity, as well as on possible contributions to these debates. The paper introduces the interdisciplinary debate on revisions of theories of secularisation and the promotion of post-secular perspectives, referring, among others, to Jürgen Habermas, Peter Berger, José Casanova, and Talal Asad. In a second step, we argue that an understanding of post-secularity that focuses on the contingency and context-dependent delimitation of the secular and the religious promises to be fruitful for social and cultural geography and can help us to understand the geographies of religion and secularity.
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Gul Said, Mian, Aziz Ur Rahman, and Musab Yousufi. "THE IMPACT OF RELIGION ON VOTING BEHAVIOR." Humanities & Social Sciences Reviews 9, no. 2 (March 8, 2021): 14–24. http://dx.doi.org/10.18510/hssr.2021.922.
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Purpose: This study investigates the influence of religion on the voting behavior of the electorates of district Buner of Khyber Pakhtunkhwa in the 2013 general elections. The study empirically reveals the inclination of the people while considering religion as a determinant of voting behavior.
Methodology: Data for this work has been collected through a personally administered structured questionnaire. A sample representative size of 385 respondents was selected through a multi-stage-sample-method in a survey. SPSS (Statistical package for social sciences) version 21 has been used for the determination of P-value through the Chi-Square test.
Results: This investigation contended that voters consider religion as a significant determinant of voting behavior. They also support the participation of Ulama (religious scholars) in politics. Further, the study discovered that the majority of the electorates do not keep the religious affairs of the candidate in mind while making their choices. On polling day, the role of religion does not significantly affect the preferences of the people.
Applications: Results of the study shows that religion and voting behavior are interrelated. While analyzing electoral politics and voting choices, it is pertinent to consider the religion of the electorates.
Novelty/Originality: Electorates favor the role of religion in politics, but on polling day, majority voters do not care about religion.
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Johnson, Paul Christopher. "Law, Religion, and “Public Health” in the Republic of Brazil." Law & Social Inquiry 26, no. 01 (2001): 9–33. http://dx.doi.org/10.1111/j.1747-4469.2001.tb00169.x.
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The essay evaluates the general problem that, while most modern republican constitutions follow the U.S. and French models in declaring religious freedom, absolute religious freedom is impossible and undesirable. How are religious freedoms constrained, and how much should they be? The essay evaluates the strategies by which limitations on freedoms of religion are constructed and imposed, especially the powerful isomorphism of law and science described by Boaventura de Sousa Santos. Taking the example of Afro-Brazilian religions in relation to the Brazilian state since 1890, post-emancipation, the essay argues that pseudo-scientific discourses of “public health” constrained the religious practice of former slaves, thus allowing the trompel'oeil of religious freedom to continue in the new republic, even as freedoms were in fact constrained by the state.
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Matthews, Paul Robert. "Why Animals and Religion Now?" Humanimalia 9, no. 2 (February 5, 2018): 68–91. http://dx.doi.org/10.52537/humanimalia.9543.
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Over the last few of years, coming on the heels of a general turn toward the animal within the humanities and social sciences, a turn toward the animal and religion has taken place. This paper seeks to highlight some of the reasons why this turn has begun to take place and why thus turn has begun to take place only now. The works of Aaron Gross and Donovan Schaefer, I contend, represent a turning point in the history of the subject of religious studies for, in their work, other (non-human) animals are considered, as possible religious agents. Here, I engage the work of G.W.F. Hegel, Jacques Derrida, Émile Durkheim, J.Z. Smith, and Georges Bataille, to demonstrate the extent to which our thinking about religion has determined who can count as a religious subject and why the relatively recent turn toward religion and animals constitutes such a significant gesture within the history of religious studies and, for that matter, within the humanities in general.
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Wuthnow, R. "General Concepts and Domain-Specific Concepts: An Argument about the Study of Religion in Sociology." Sociology of Religion 75, no. 4 (June 11, 2014): 594–606. http://dx.doi.org/10.1093/socrel/sru035.
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Tenbruck, Friedrich. "Max Weber’s Main Work." Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no. 2 (2020): 76–121. http://dx.doi.org/10.17323/1728-192x-2020-2-76-121.
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The article of a well-known German social theorist Friedrich Tenbruck, which once provoked a heated debate among Weberian scholars, analyzes the works of Max Weber in terms of their thematic structure and general heuristics. The first section reconstructs the genesis and content of the idea that Economy and Society was the main work of the classic German scholar of sociology, an idea that was initially made popular among scholars by Marianne Weber. The second part is devoted to disenchantment as a fundamental process in the history of religion, the discovery of which is traditionally attributed to Weber’s famous work The Protestant Ethics and the Spirit of Capitalism. The third part analyzes the broad conceptual field used by Max Weber to study Western rationalization. The fourth part critically analyzes the thesis of Western rationalization as Weber’s main, life-long topic, the thesis which was originally introduced by Reinhard Bendix. In the fifth part, an attempt is made to determine the exact place of Economic Ethics of the World Religions in the overall structure of Weber’s work. In the sixth part, the processes of Western rationalization are placed within the general context of Weber’s conception of the universal history understood as a field of tension between ideas and interests. The final section emphasizes the importance of Weber’s writings on the sociology of religion, with Economic Ethics of the World Religions in particular as the core of his entire mature sociology. It also poses the question of the problematic nature of various Weberian notions for contemporary sociology, and points out the persisting validity of Weber’s sociological diagnosis of the time for the analysis of current problems in the perspective of a world-wide historical significance.
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Mukherjee, Arghya Kusum. "Traditional institutions and female labor force participation." International Journal of Social Economics 45, no. 1 (January 8, 2018): 43–56. http://dx.doi.org/10.1108/ijse-07-2016-0199.
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Purpose In general, the return from participation in MNREGA will be highest for those women whose mobility and social interaction is least impeded by conservative social norms. However, if any intervention enhances knowledge base, or challenges traditional norms of gender, then return from that intervention may be highest for those women impede most by conservative social norms. It may be interpreted as non-monotonic effect of restrictedness across caste and religion. The purpose of this paper is to examine non-monotonicity hypothesis of social restrictedness for the intervention MNREGA. Design/methodology/approach Using primary data from three districts of West Bengal, the paper has tried to see whether there exists any non-monotonic effect of restrictedness on household’s “expenditure on consumption,” “expenditure on temptation good,” “expenditure on women’s health” and “expenditure on children’s education and health” across castes and religion. The sample is relatively homogeneous in terms of socio economic status, but differs in affiliation to castes and religion. Findings As a result of participating the labor force through MNREGA, the contribution of women to household earnings increases, which may potentially increase their bargaining power within the household. The conventional notion is that women who are least fettered by social norms should get maximum benefits of participation in MNREGA. However, the analysis shows that women of upper caste (UC) community have been able to exercise the highest level of agency in allocating household resources compared to the women of scheduled caste community. It substantiates the non-monotonicity of restrictedness of social norms across castes and religions. Agency of Muslim women has not increased significantly compared to the UC women. Research limitations/implications The study suffers from usual limitations of sampling. Originality/value There is hardly any study deciphering MNREGA from the perspective of caste, religion and gender.
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Yongjia, Liang. "Between Science and Religion: An Astrological Interpretation of the Asian Tsunami in India." Asian Journal of Social Science 36, no. 2 (2008): 234–49. http://dx.doi.org/10.1163/156853108x298716.
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AbstractAstrology plays an important role in Indian social life. Indian astrologers' claim to have accurately predicted the 2004 Indian Ocean Tsunami, or the Asian Tsunami, was an effort to legitimize astrology as a full science. This effort demonstrates a difficulty in knowledge categorization, for in India, astrology is neither classified as a science nor as a religion. This is a result of the idea of an Indian nation-state, which rests upon both science and religion as foundations, but at the expense of expelling astrology from religion for not being scientific. However, as astrology continues to be important in India, the astrological interpretation of the Indian Ocean Tsunami drew substantial public attention. Astrology's significant presence in Indian society shows the role of a mature civil society in India as well.
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Roccas, Sonia. "Religion and Value Systems." Journal of Social Issues 61, no. 4 (December 2005): 747–59. http://dx.doi.org/10.1111/j.1540-4560.2005.00430.x.
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Hunsberger, Bruce, and Lynne M. Jackson. "Religion, Meaning, and Prejudice." Journal of Social Issues 61, no. 4 (December 2005): 807–26. http://dx.doi.org/10.1111/j.1540-4560.2005.00433.x.
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Sabriseilabi, Soheil, James Williams, and Mahmoud Sadri. "How Does Race Moderate the Effect of Religion Dimensions on Attitudes toward the Death Penalty?" Societies 12, no. 2 (April 7, 2022): 67. http://dx.doi.org/10.3390/soc12020067.
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We examined the moderating role of race on the relationship between religion and death penalty attitudes in the United States. We operationalized religion by distinguishing four dimensions: religiosity, spirituality, afterlife beliefs, and denomination. Using 2018 General Social Survey data from 1054 adults, collected by the National Opinion Research Center at the University of Chicago, we show that the impact of each dimension of religion varies across racial groups. Logistic Regression results showed that the likelihood of support for the death penalty was associated with religiosity, spirituality, belief in hell, being female, and being liberal. Adding race as an interaction term moderated the associations of religiosity and spirituality.
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Prus, Robert. "Representing, Defending, and Questioning Religion: Pragmatist Sociological Motifs in Plato’s "Timaeus", "Phaedo", "Republic", and "Laws"." Qualitative Sociology Review 9, no. 1 (January 31, 2013): 6–42. http://dx.doi.org/10.18778/1733-8077.09.1.01.
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Plato may be best known as a philosopher, but his depictions of people’s involvements in religion are important for social scientists not only because of the transcultural and transhistorical resources that they offer those in the sociology of religion, but also because of their more general pragmatist contributions to the study of human group life.
Thus, although Plato (a) exempts religion from a more thorough going dialectic analysis of the sort to which he subjects many other realms of human knowing and acting (e.g., truth, justice, courage, rhetoric), (b) explicitly articulates and encourages theological viewpoints in some of his texts, and (c) sometimes writes as though things can be known only as ideal types or pure forms in an afterlife existence, Plato also (d) engages a number of consequential pragmatist (also pluralist, secular) aspects of people’s experiences with religion.
In developing his materials on religion, Plato rejects the (popular) notions of the Olympian gods described by Homer and Hesiod as mythical as well as sacrilegious. Still, it is instructive to be mindful of Plato’s notions of divinity when considering the more distinctively sociological matters he addresses (as in the problematics of promoting and maintaining religious viewpoints on both collective and individual levels and discussions of the interlinkages of religion, morality, and deviance).
Still, each of the four texts introduced here assume significantly different emphases and those interested in the study of human group life should be prepared to adjust accordingly as they examine these statements. All four texts are consequential for a broader “sociology of religion,” but Timaeus and Phaedo are notably more theological in emphases whereas Republic and Laws provide more extended insight into religion as a humanly engaged realm of endeavor.
The paper concludes with an abbreviated comparison of Plato’s notions of religion with Chicago- style symbolic interactionist (Mead 1934; Blumer 1969; Prus 1996; 1997; 1999; Prus and Grills 2003) approaches to the study of religion. Addressing some related matters, an epilogue briefly draws attention to some of the affinities of Emile Durkheim’s The Elementary Forms of the Religious Life with Plato’s analysis of religion.
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Vasstveit, Inger K. "Medicine between Science and Religion: Explorations on Tibetan Grounds." East Asian Science, Technology and Society 10, no. 1 (June 2, 2015): 97–100. http://dx.doi.org/10.1215/18752160-3128382.
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Kirushikkah, Rajendran. "Totemism in Religious Theories: A Social Anthropological Perspective." Indian Journal of Tamil 3, no. 4 (November 5, 2022): 15–22. http://dx.doi.org/10.54392/ijot2242.
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From the point of view of Social Anthropology, the rituals associated with religion and its upright modes of worship convey something to each individual and society. Among the rituals, the totemism propounded by the author explains the origin of religion and explains in detail how its effectiveness is established in society. In particular, this study includes the issues of religious rituals, the origin of Totemic religion, Totemic worship, its characteristics, and the position of Totemic worship in society. Therefore, the purpose of this study is to explain the performance, characteristics, and stability of Totemic worship, which is one of religious worship, from a social and anthropological point of view.
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Segal, Robert A. "Functionalism Since Hempel." Method & Theory in the Study of Religion 22, no. 4 (2010): 340–53. http://dx.doi.org/10.1163/157006810x531120.
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AbstractIt is usually assumed that, as an approach to religion, or to culture in general, functionalism is passé. Functionalism has been superseded by structuralism, poststructuralism, and postmodernism. Yet the appeal of functionalism as an explanation of the existence or persistence of religion has meant the continuing appearance of functionalist works on religion, which hail mainly from the social sciences. This article focuses on the philosophical problems posed by functionalism. Some of those problems are hoary. Others, while already recognized, were presented in their classic form in 1959 by Carl Hempel. Only those social scientists with philosophical proclivities were ever affected by Hempel’s challenge. Their unanimous response has been to try to meet the challenge, and the fate of functionalism has been assumed to rest with the response to Hempel. This article presents responses by philosophers themselves to Hempel. It concentrates on the response by Robert Cummins, who defends functionalism in biology and, by implication, social science by recharacterizing it—and in turn making Hempel’s challenge irrelevant. What a functionalist approach to religion guided by Cummins’ depiction of functionalism would look like is offered.
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Miller, Monica R., and Ezekiel J. Dixon-Roman. "Habits of the Heart." ANNALS of the American Academy of Political and Social Science 637, no. 1 (July 25, 2011): 78–98. http://dx.doi.org/10.1177/0002716211408345.
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The landscape of youth religious participation is an underengaged area across both the humanities and social science. While the humanities lack empirical data on the changing religious life worlds of youths, existing empirical work in the social sciences suggests that institutional religion buffers criminality and delinquency—a brand of engagement the authors refer to as “buffering transgression.” This is a process that both conceives and privileges religion as an institutional and a moral force responsible for creating prosocial behavior. While empirical studies on youths and religion keep religion arrested to institutional and moral functions, scholars in the humanities work hard to legitimate youth cultural forms, such as hip hop, by conflating its rugged dimensions with a quest (and hope) for democratic sensibilities—a motif the authors suggest is rooted in ideologies of teleological progress. Using the tropes progress, peril, and change, this article explores the utility (and limitations) of empirical work and the often misguided efforts to moralize religion. Here the authors raise queries regarding youth cultural change and religion and quantitatively model youth religious change over 16 years. The implications of these theoretical and empirical interventions point toward future work at the social scientific intersections of religion in culture.
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Ulum, Miftahul, Abd Ghani, and Mohsi Mohsi. "URGENSI SOSIOLOGI SEBAGAI BAGIAN DALAM DIMENSI STUDI ISLAM." Ulumuna: Jurnal Studi Keislaman 8, no. 2 (May 26, 2023): 315–28. http://dx.doi.org/10.36420/ju.v8i2.6259.
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This study focuses on Islamic studies with a sociological approach. Islamic studies require an approach that is able to provide grounded answers, sociological studies are one that researchers can do. The social problems faced by society are the manifestation of human thought patterns and understanding of religion. Sociology is a science that studies the interaction between individuals as a manifestation of the nature of living together, so that religion has a role in maintaining harmony in social life. This study uses a literature review approach by making sociological figures as part of the primary source. The results of the study show that the dominance of this sociological approach in responding to society and society is proof that this approach is very easy to understand religion and preserve the sharia elements of that religion. The influence of social life on the development of religion can be proven by social approaches. At the same time, religion can also influence people in their actions. Thus, the existence of religion is a solution for any social phenomena that are and will occur, without eliminating the existence of religion which is sacred and dynamic.Keyword: Sociology, Dimension, Islamic Studies
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Carneiro, Ana, Hélder Fernando Pedrosa e Sousa, Maria Alzira Pimenta Dinis, and Ângela Leite. "Human Values and Religion: Evidence from the European Social Survey." Social Sciences 10, no. 2 (February 20, 2021): 75. http://dx.doi.org/10.3390/socsci10020075.
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Values are guiding constructs of social action that connote some actions as desirable, undesirable, acceptable, and unacceptable, containing a normative moral/ethical component, and constituting a guide for actions, attitudes, and objectives for which the human being strives. The role of religion in the development of moral and ideal behaviors is a subject of concern and object of theoretical and empirical debate in various sciences. Analyzing sociodemographic and religious variables, the present work aimed to understand the contribution of religious variables to the explanation of Schwartz’s human values and to identify an explanatory model of second-order values, i.e., self-transcendence, conservation, self-promotion, and openness to change. This study was carried out with a representative sample of the Portuguese population, consisting of 1270 participants from the European Social Survey (ESS), Round 8. Benevolence (as human motivational value) and self-transcendence (as a second-order value) were found to be the most prevalent human values among respondents, with the female gender being the one with the greatest religious identity, the highest frequency of religious practices, and valuing self-transcendence and conservation the most. Older participants had a more frequent practice and a higher religious identity than younger ones, with age negatively correlating with conservation and positively with openness to change. It was concluded that age, religious identity, and an item of religious practice contribute to explain 13.9% of the conservation variance. It was also found that age and religious practice are the variables that significantly contribute to explain 12.2% of the variance of openness to change. Despite the associations between psychological variables (values) and religious ones, it can be concluded that religious variables contribute very moderately to explain human values. The results obtained in this study raised some important issues, namely, if these weakly related themes, i.e., religiosity and human values, are the expression of people belief without belonging.
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Cohen, Andrew Jason. "HARMS OF SILENCE: FROM PIERRE BAYLE TO DE-PLATFORMING." Social Philosophy and Policy 37, no. 2 (2020): 114–31. http://dx.doi.org/10.1017/s0265052521000078.
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Abstract Early in the history of liberalism, its most important proponents were concerned with freedom of religion. As polities and individuals now accept a dizzying array of religions, this has receded to the background for most theorists. It nonetheless remains a concern. Freedom of speech is a similar concern and very much in the foreground for theorists looking at the current state of academia. In this essay, I argue that inappropriate limits to freedom of religion and inappropriate limits to freedom of speech—especially in the form of de-platforming on college campuses—both have, as one of their effects, what I call harms of silence. This means we ought not have those limits, so should seek to change them where they exist.
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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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Barroso, Paulo. "Contributions to a semiotics of religion: the semiosis from sign to meaning." Interações: Sociedade e as novas modernidades, no. 41 (December 31, 2021): 181–200. http://dx.doi.org/10.31211/interacoes.n41.2021.a8.
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This article approaches theoretically the religious experience in toto. Considering the semiotics applied to religion, contributions to understand and recognize the relevance of this discipline are proposed. Such approach to the semiotics of religion justifies the aim of the article: to understand the meaning structures of religious experiences. These experiences are diverse, intimate, subjective, but all have an idea of the “transcendent” as a referent and they are based on structures of meaning, expressions, and representations of the sacred, forms, uses and interpretations of religious signs, systems of collective thought and symbolic action. It is intended to advocate that: 1) the semiotics of religion is an interdisciplinary branch of social sciences and humanities and a sort of semiotics of culture; religion is a form of culture, as well communication and social meaning; 2) religion is a semiotic phenomenon; it is sustained by signs, representations, processes of signification and cultural construction of the world, without which there could be no religion. This is followed by a conceptual, theoretical strategy of critical discussion of the structures of meaning on which manifest culture is based through what we say or do, the way we behave and the attitude we have towards signs.
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Aziz, Abdul, Halimatus Sa'diyyah, Abu Hasan Mubarok, Kukuh Wibowo, Adistia Octaliadi, Kania Soraya, Karkus Mehan, and Suryo Dwi Pranoto. "AGAMA DAN SOLIDARITAS SOSIAL DI ERA INDUSTRI 4.0 DAN MASYARAKAT 5.0." LISAN AL-HAL: Jurnal Pengembangan Pemikiran dan Kebudayaan 16, no. 2 (December 31, 2022): 295–314. http://dx.doi.org/10.35316/lisanalhal.v16i2.295-314.
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This article aims to examine the phenomenon of religion and social solidarity in digital technology innovation on internet platforms where there are many oblique responses to religion which in the future are considered less attractive and the number of adherents and followers is certain to decrease, especially the millennial generation. Meanwhile, social solidarity that is formed in acts of mutual help and friendship is not directly related to religion, but because these traditions and culture have become the legacy of previous generations. Therefore, it is worth studying in depth in this paper by using a qualitative paradigm approach and exploratory descriptive analysis methods by reviewing related literature. The results found that the existence of Internet technology and other devices makes it easier for religions and their adherents to carry out worship practices by their religious orders, such as online hospitality and helping each other quickly respond through digital networks. Post-secularization religious awareness increased because alienation in the era of disruption made the spiritual void need to be filled with religious values.