Journal articles on the topic 'Social sciences -> religion -> philosophy'
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1
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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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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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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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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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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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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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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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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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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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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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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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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Yassour, Avraham. "Philosophy ? Religion ? Politics: Borochov, Bogdanov and Lunacharsky." Studies in Soviet Thought 31, no. 3 (April 1986): 199–230. http://dx.doi.org/10.1007/bf01044978.
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Briedis, Mindaugas. "The reception of western philosophy in the Lithuanian philosophy of religion." Studies in East European Thought 61, no. 1 (January 29, 2009): 15–30. http://dx.doi.org/10.1007/s11212-008-9072-9.
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Schrijvers, Joeri. "Contemporary philosophy of religion: An introduction." Tydskrif vir Geesteswetenskappe 58, no. 3 (2018): 445–63. http://dx.doi.org/10.17159/2224-7912/2018/v58n3a1.
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Behnegar, Nasser. "Leo Strauss's Confrontation with Max Weber: A Search for a Genuine Social Science." Review of Politics 59, no. 1 (1997): 97–126. http://dx.doi.org/10.1017/s0034670500027170.
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An analysis of Leo Strauss's difficult and relatively neglected criticism of Max Weber in Natural Right and History reveals the fundamental difficulties that political science, and social science more generally, must overcome in order to be a genuine science. In Strauss's view, the inadequacy of the fact-value distinction, which is now widely acknowledged, compels a re-examination of Weber's denial of the possibility of valid knowledge of values. Strauss identifies the serious ground of this denial as Weber's insight that modern philosophy or science cannot refute religion. Believing that philosophy or science cannot ultimately give an account of itself that meets the challenge of religion, Weber maintained a “tragic” view of the human situation. Strauss also expresses profound doubt about the possibility of philosophy or science, but ultimately he suggests that a certain kind of study of the history of political philosophy might resolve the conflict between philosophy and divine revelation, and, therewith, the “value problem.”
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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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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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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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Sadek, Karim. "Liberalism’s Religion." Ethical Theory and Moral Practice 23, no. 3-4 (June 12, 2020): 695–97. http://dx.doi.org/10.1007/s10677-020-10098-9.
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Kennedy, David. "The Roots of Child Study: Philosophy, History, and Religion." Teachers College Record: The Voice of Scholarship in Education 102, no. 3 (June 2000): 514–38. http://dx.doi.org/10.1177/016146810010200307.
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This paper offers an approach to child study that moves beyond the traditional modern domains of medicine, education, and the social sciences, to explore the representation and symbolization of the child in philosophy, social and cultural history, myth and spirituality, art, literature, and psychoanalysis. It considers childhood as a cultural and historical construction, and traces the ways in which characterizations of children function symbolically as carriers of deep assumptions about human nature and its potential variability and changeability, about the construction of human subjectivity, about the ultimate meaning of the human life cycle, and about human forms of knowledge. The child as limit condition—as representing for adults the boundaries of the human—that is, “nature,” animality, madness, the “primitive,” the divine—is re-evoked continually in modern and postmodern symbolizations, and the tension between reason and nature or instinct, or Enlightenment and Romance, is never far from their surface. Finally, the extent to which the construction of “child” also implies a construction of “adult” is explored in the context of the history of culture and of child rearing, particularly in the rise of the modern middle-class European adult personality, which defined itself on the basis of its distance from childhood—both the child before it, and the child within. An ideal of adult maturity that includes rather than excludes childhood is capable of transforming our notions of optimal child rearing and education.
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Kennedy, David. "The Roots of Child Study: Philosophy, History, and Religion." Teachers College Record: The Voice of Scholarship in Education 102, no. 3 (June 2000): 514–38. http://dx.doi.org/10.1177/016146810010200309.
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This paper offers an approach to child study that moves beyond the traditional modern domains of medicine, education, and the social sciences, to explore the representation and symbolization of the child in philosophy, social and cultural history, myth and spirituality, art, literature, and psychoanalysis. It considers childhood as a cultural and historical construction, and traces the ways in which characterizations of children function symbolically as carriers of deep assumptions about human nature and its potential variability and changeability, about the construction of human subjectivity, about the ultimate meaning of the human life cycle, and about human forms of knowledge. The child as limit condition—as representing for adults the boundaries of the human—that is, “nature,” animality, madness, the “primitive,” the divine—is re-evoked continually in modern and postmodern symbolizations, and the tension between reason and nature or instinct, or Enlightenment and Romance, is never far from their surface. Finally, the extent to which the construction of “child” also implies a construction of “adult” is explored in the context of the history of culture and of child rearing, particularly in the rise of the modern middle-class European adult personality, which defined itself on the basis of its distance from childhood—both the child before it, and the child within. An ideal of adult maturity that includes rather than excludes childhood is capable of transforming our notions of optimal child rearing and education.
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Tiesler, Nina Clara. "Diaspora ohne Religion? Zur Konjunktur des Diaspora-Konzepts in den Sozialwissenschaften." Zeitschrift für Religions- und Geistesgeschichte 61, no. 2 (2009): 157–70. http://dx.doi.org/10.1163/157007309787838872.
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AbstractTaking a critical perspective on the loss of analytical categories, this article discusses the enormous proliferation of Diaspora concepts in social sciences at large, and in particular with regard to discourses on Muslims in Europe. In the era of international migration, the experience of homelessness, deriving from the loss of the myth of religio-cultural and ethno-linguistically singularity in contemporary societies, seems to become an universal phenomenon. Questions of home and belonging are key issues in the current discourses on Diaspora which, since the turning point of 1989, developed aggressively beyond those academic disciplines concerned with religion.
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Riley, Alexander. "Kobe Bryant, Memento Mori: Death, Religion, Philosophy, Basketball." Society 57, no. 6 (December 2020): 627–30. http://dx.doi.org/10.1007/s12115-020-00542-y.
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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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Prasetya, Damar. "PHILOSOPHY EDUCATION FOR CHILDREN." Jurnal Filsafat Indonesia 3, no. 3 (September 26, 2020): 109–14. http://dx.doi.org/10.23887/jfi.v3i3.24973.
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Fundamentals of all subjects in higher university education were being taught since early childhood. The basic concepts of biology, medicine and physics were mandatory introduced as natural sciences subjects (ilmu pengetahuan alam) in elementary school curriculum as well as social sciences (ilmu pengetahuan sosial), languages and even religion. These early introduction of subjects will make sure that every children are exposed to this particular education to enrich their knowledge and skill. However, philosophy is not formally available in national curriculum until university level. Paradoxically, one of the essence of philosophy is to ensure a human being is capable to perform critical thinking in their later life. This review aims to delineate the urgency and benefit of introducing philosophy in children in either formal or informal form of education. The early introduction of philosophy will nurture and sharpen the process of thinking in children thus will help them to become a wiser adult in the future. This concept might be a consideration of inserting philosophy as one of the subject in national curriculum.
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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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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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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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van den Heever, Gerhard. "Disenchantment, Re-enchantment, Magic, and Vestigial Mythologies." Religion and Theology 30, no. 3-4 (December 20, 2023): 179–219. http://dx.doi.org/10.1163/15743012-03003001.
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Abstract This essay interacts with the call for papers for the “Magic and Mischief: Text and Practices in Philosophy, Theology, and the Sciences” conference. It is a self-reflection on the theoretical frameworks and definitions guiding projects of reflection and theorising. Breaking the discourse of religion, theology, and science, as well as that of science and magic, down into its discourse-components to get at the speech acts performed, it shows the mythmaking inherent in particular historical understandings of religion and magic, and religion, magic, and science. By performing a kind of archaeology of discourse one gets to see the social, cultural, and political character of the discourse work. And thus, a study of discourse being a site for analysing social formations, the myths of Enlightenment, secularisation, and disenchantment become avenues for understanding the political and socially formative, and the culturally definitive, character of those acts we prefer to call thinking about religion.
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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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Gaidar, E., and V. Mau. "Marxism: Between the Scientific Theory and "Secular Religion" (Liberal Apologia)." Voprosy Ekonomiki, no. 5 (May 20, 2004): 4–27. http://dx.doi.org/10.32609/0042-8736-2004-5-4-27.
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Authors address K. Marx's scientific heritage, considering marxism as a multidimensional social science, including economic theory, philosophy of history (theory of social development), theory of class struggle and revolution, theory of economic history, history of economic thought. In their opinion, the most interesting and actual components of Marx's theory are the philosophy of history as a method of historical analysis and the theory of economic history. Therefore the marxist method of historical analysis and the treatment of economic history is the subject of the article. The principles formulated by Marx, the experience of creative rethinking of marxism, its application to social evolution are investigated. Authors make attempt to show which elements of the social theory of marxism were erroneous, which elements have lost their value and which elements are valuable today.
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Attfield, Robin. "Social History, Religion, and Technology." Environmental Ethics 31, no. 1 (2009): 31–50. http://dx.doi.org/10.5840/enviroethics20093114.
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Stenmark, Lisa, William Stahl, Robert Campbell, Yvonne Petry, and Gary Diver. "Webs of Reality: Social Perspectives on Science and Religion." Review of Religious Research 44, no. 2 (December 2002): 207. http://dx.doi.org/10.2307/3512522.
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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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Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.
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AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.
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Sławkowski-Rode, Mikołaj. "The Ontologies of Science and Religion." Eidos. A Journal for Philosophy of Culture 7, no. 3 (November 30, 2023): 1–3. http://dx.doi.org/10.14394/eidos.jpc.2023.0020.
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Delport, Khegan M. "The Unthought of Modernity." Religion and Theology 30, no. 3-4 (December 20, 2023): 159–78. http://dx.doi.org/10.1163/15743012-bja10059.
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Abstract The modernity of the West has generally tended to construct the relation between magic and religion according to a developmentalist schema, chiefly as a movement from the primitive to the modern, from superstition to enlightenment. However, recent developments in the study of religion, intellectual history, critical theory, as well as theology demonstrate that such a dualism might be unsustainable. The persistence of the magical into the discourses of modernity (e.g., science, philosophy, and theology) undermines any framing narrative of this sort. In this essay, which serves as an introduction to a special section in Religion & Theology on magic, science, philosophy, and theology, I put forward both a descriptive and constructive account as to why the construct of “magic,” in the words of Randall Styers, may be considered “the unthought of modernity.”
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Yablokov, Igor N. "Problems of Comprehension of Religion." Voprosy Filosofii, no. 5 (2023): 162–70. http://dx.doi.org/10.21146/0042-8744-2023-5-162-170.
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The article examines the process of understanding religion. The tradition initiated by Wilhelm Windelband, Wilhelm Dilthey, Heinrich John Rickert raises the question of the specifics of social cognition, and the answer to this question includes the methodological principle of the division of sciences into natural sciences, which explain natural phenomena by revealing causal relationships, and cultural sciences, which comprehend cultural phenomena. In contemporary philosophical literature, the process of comprehension has not received an adequate interpretation. The article substantiates the position on the difference between the procedure of comprehension and the procedure of definition and on the irreducibility of explanation, as well as comprehension, only to causality. The procedure of comprehension of religion is revealed in the context of a number of measurements at the level of language, consciousness, properties, foundations, practices: the coherence of the proposed measurements is revealed. Based on the consideration of the comprehension of religion in the context of these measurements, the author’s characteristic of religion is revealed: religion is a spiritual and practical phenomenon that protects an individual, a group of people, humanity from varying degrees of risks in certain areas of their being and serves to achieve humanistic value goals (certain religious organizations in certain conditions can implement humanistic non-valid actions).
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Fetzer, James H. "Evolution and atheism: Has Griffin reconciled science and religion?" Synthese 178, no. 2 (April 10, 2009): 381–96. http://dx.doi.org/10.1007/s11229-009-9546-4.
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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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Schmitt, Yann. "Godehard Brüntrup et al. (eds.), Panentheism and Panpsychism. Philosophy of Religion meets Philosophy of Mind." Archives de sciences sociales des religions, no. 200 (December 31, 2022): 182–83. http://dx.doi.org/10.4000/assr.68363.
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Abu-Rabi, Ibrahim M. "Beyond the Post-Modern Mind." American Journal of Islam and Society 7, no. 2 (September 1, 1990): 235–55. http://dx.doi.org/10.35632/ajis.v7i2.2793.
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What can an accomplished Western theologian and philosopher offerto modern Islamic thought‘! Is there a need for the contemporary Muslimintelligentsia to learn from outside sources? And, if "a conscious and intellectualdefence must be made of the Islamic tradition,” does it mean that Muslimshave to live in a state of mental inertia vis-i-vis the impressive Western traditionin philosophy, theology, and other humanistic and social sciences? Finally,what are the intellectual dangers of borrowing from a Western heritage whichis diffuse in nature, and which is not free from ideology most of the time?Would we be accused of eclecticism and a lack of historicism?Undoubtedly, a major North African philosopher like Abdallah Laroui would dismiss the whole theological project of Islam and Christianity, oreven the whole theoretical enterprise of comparative religion, as irrelevant,ahistorical, anti-intellectual, nxluctionist, and obstructionist. The same attitudeis shared by not a small number of Arab and Muslim social scientists whoconsider metaphysics a fading religious pastime that should have been drivenaway from the human mental endeavor long before Kant appeared on thescene. This orientation is sociologically developed by Bassam Tibi in hisrecent book entitled The Crisis of Modem Islam: A Reindustrial Culturein the Scientific-Technological Age, where he argues that the only viableapproach to Islam in the modern wrld is the sociological method. Therefore,his aim is not to study the spiritual, philosophical, and social manifestationsof Islam in today‘s world, but to understand it, “as it is incorporated intoreality as a fait social-that is, a social fact.”Metaphysics and the Search for a Methodin Religious StudiesProkssor Huston Smith, who sees the validity of the argument that religionis a social fact, argues that the religious question is primarily metaphysical.Thus he offers a “synthetic construct” of religion: metaphysical and social.Put differently, Smith maintains that, transcendentally speaking, religion isa priori and universal; whereas socially spealung, religion is subject to diversityand particularism. It is when we understand his “synthetic argument” thatwe begin to unravel his conceptual concerns: Smith is troubled by the modernphilosophical assertion that truth is made and not found ...
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Verovšek, Peter J. "Habermas’s Politics of Rational Freedom: Navigating the History of Philosophy between Faith and Knowledge." Analyse & Kritik 42, no. 1 (May 1, 2020): 191–218. http://dx.doi.org/10.1515/auk-2020-0008.
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AbstractDespite his hostility to religion in his early career, since the turn of the century Habermas has devoted his research to the relationship between faith and knowledge. His two-volume Auch eine Geschichte der Philosophie is the culmination of this project. Spurred by the attacks of 9/11 and the growing conflict between religion and the forces of secularization, I argue that this philosophy of history is the centerpiece of an important turning point in Habermas’s intellectual development. Instead of interpreting religion merely as part of the history of postmetaphysical thinking, Habermas now sees it as a crucial normative resource for both philosophy and social cohesion in the future aswell. Despite its backward-looking approach,my basic thesis is that this book is best understood as a forward-looking appeal for a tolerant, self-reflective democratic politics that brings religious and secular citizens together dialogically through the cooperative use of their rational freedom.
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Kumar Bithore, Ashish. "ADVENTUROUS SAINT KABIR'S SOCIAL PHILOSOPHY." International Journal of Research -GRANTHAALAYAH 10, no. 3 (April 6, 2022): 112–19. http://dx.doi.org/10.29121/granthaalayah.v10.i3.2022.4531.
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There is a difference of opinion among many scholars regarding the birth of Kabir, that Kabir was given birth by a widow. At the same time, according to the belief of Kabir Panthis, at the time when nature had covered the sky with cloud. The birds were singing the welcome anthem with their tweets, at such a time a divine child appeared in the lotus flower blooming in the Lahtara pond.At the same time, some people say that Kabir was a Muslim by birth and at a young age he came to know about the alms of Hindu religion under the influence of Swami Ramanand.
कबीर के जन्म् के विषय में अनेक विद्वानों का मतभेद है, कि कबीर को किसी विधवा ने जन्म दिया था। वहीं कबीर पंथियों की धारणा के अनुसार अतिरमणीय समय में जब प्रकृति ने नभमंडल को मेघमाला से अच्छादित कर रखा था। पक्षी अपने कलरव से स्वागत गान गा रहे थे ऐसे समय पर लहतारा तालाब में खिले हुए कमल-पुष्प में एक दिव्य बालक प्रकट हुआ हुआ। वहीं कुछ लोगों का कहना है कि कबीर जन्म् से मुसलमान थे और युवा अवस्था में स्वामी रामानन्द के प्रभाव से उन्हें हिन्दू धर्म की भिक्षा मालूम हुई।
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Crowley, Cornelius. "Agon Hamza (ed.), Althusser and Theology. Religion, Politics and Philosophy." Archives de sciences sociales des religions, no. 184 (December 1, 2018): 298–302. http://dx.doi.org/10.4000/assr.44924.
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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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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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Voskoboinikov, Anatoliy Emmanuilovich. "Science in public consciousness and spiritual culture." Uchenyy Sovet (Academic Council), no. 4 (March 23, 2022): 246–56. http://dx.doi.org/10.33920/nik-02-2204-03.
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The article shows that an individual lives in culture and is a socio-cultural being, which means that one of the crucial parts of spiritual culture is social consciousness. It includes such components as science, philosophy, morality, art, religion, modern mythology and some others. The author shows how they coexist in a single social consciousness and integral culture and reveals their specifics. Philosophy embodies reality and the era in its deep and holistic worldview, religion - in faith, art - in experienced artistic images, morality - in a conscious moral duty, a sense of justice and responsibility. All these areas are clearly marked by human subjectivity, as they are associated with experiences, but the most objective one is science, the features of which are disclosed in the article. The materials of the article can be used in the educational process within the framework of the disciplines "Concepts of Modern Natural Science", "Science Theory and Methodology" and others.
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Tan, Petrus. "Post-Sekularisme, Demokrasi, dan Peran Publik Agama." Jurnal Ledalero 20, no. 1 (September 1, 2021): 35. http://dx.doi.org/10.31385/jl.v20i1.228.35-50.
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<p><em>This article tries to elaborate the relationship between post-secularism, democracy and the public role of religion. The facts of religion’s global revival show the failure of secularization thesis about the disappearance of religion from the public sphere. In political philosophy and social sciences, this phenomenon is called post-secularism. In this article, post-secularism is understood as a phenomenon of religion’s revival in the public sphere or the legitimacy for public role of religion. This understanding is especially necessary to encourage religion in addressing political, social and humanitarian issues. However, this understanding does not ignore the fact that religion often becomes a scandal and terror for democracy. Therefore, in this article, post-secularism also needs another understanding, namely as "awareness of a reciprocal learning process" between religion and secularity, religious and secular citizens, faith and reason, religious doctrine and public reason. The last model of post-secularism is urgently needed in Indonesia.</em><strong><em></em></strong></p><p><strong><em>Key words</em></strong><em>: Post-secularism, secularization, religion, democracy.</em></p>