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Journal articles on the topic 'Technology and Religion'

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Author: Grafiati

Published: 10 December 2022

Last updated: 28 January 2023

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1

Krone, Adrienne. "Religion, Animals, and Technology." Religions 13, no. 5 (May 18, 2022): 456. http://dx.doi.org/10.3390/rel13050456.

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Most beef cattle in the United States start their lives on pasture and finish them in crowded feedlots, releasing hundreds of pounds of the greenhouse gases methane and nitrous oxide, before they are transported to a slaughterhouse, where they are killed and their bodies are sliced into steaks and ground into hamburgers. Until recently, the alternatives to this system were either meat produced in the less sustainable but more humane method of raising cattle solely on pasture and utilizing smaller-scale slaughterhouses or plant-based meat substitutes. The development of the first cultured beef burger in 2013, produced through tissue engineering, raised the possibility of a newer and better alternative. In this article, I use the example of cultured meat to argue that religion and technology are co-constitutive, that they shape and reshape each other, and that the intersection between religion and technology in meat production has had and continues to have a direct impact on animals raised for meat. Kosher meat, industrial or cultured, exemplifies the complexities in the relationship between religion, technology, and animals and will serve as the example throughout this article.

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2

Tamari, Vladimir, and Lynn White. "Medieval Religion and Technology." Leonardo 21, no. 1 (1988): 100. http://dx.doi.org/10.2307/1578435.

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3

Borgmann, Albert, and Carl Mitcham. "Technology between Art and Religion." Philosophy Today 31, no. 2 (1987): 140–62. http://dx.doi.org/10.5840/philtoday198731210.

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4

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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5

Shipley, Morgan. "American Cosmic: UFOs, Religion, Technology." Journal of Contemporary Religion 35, no. 3 (September 1, 2020): 576–78. http://dx.doi.org/10.1080/13537903.2020.1775951.

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6

Peters, Ted. "American Cosmic: UFO's, Religion, Technology." Theology and Science 17, no. 3 (June 28, 2019): 417–23. http://dx.doi.org/10.1080/14746700.2019.1632556.

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7

Rahman, Fazlul. ""Cyberising" God: A Theo-Phenomenological Investigation of Religion Online and Online Religion." DINIKA : Academic Journal of Islamic Studies 1, no. 3 (December 30, 2016): 291. http://dx.doi.org/10.22515/dinika.v1i3.254.

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A strong demand to rejuvenate the package of religion becomes inevitable consequence of current globalization era which is marked by the emerging of the giant network of networks, the Internet. By its high user and penetration number, the Internet creates some significant appropriations in the current societys social and religious lives. Religion Online and Online Religion are of many products of religions appropriation effort to the coming of Internet. Using theo-phenomenological approach to analyze an example of Religion Online and Online Religion, this paper concludes that Internet not only is a powerful technology that could change the face of religion but it also functions as a religion itself, that helps people feel Gods presence.Keywords:globalization, internet, religion online and online religion

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8

Goldenberg, Naomi. "“Religion” and Its Limits." Journal of the British Association for the Study of Religion (JBASR) 21 (December 18, 2019): 1. http://dx.doi.org/10.18792/jbasr.v21i0.37.

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The keynote contributes to critical analysis of religion and attendant categories by proposing that religions be understood as vestigial states. According to this hypothesis, religion is a modern discursive product that is not present in the Bible. The category evolves as a management strategy, a technology of statecraft to contain and control conquered, colonized and/or marginalized populations as an alternative to genocide. Examples are drawn from Greek mythology, Jewish and Druid history and recent Buddhist politics. The author uses texts pertaining to international law and political philosophy to argue that viewing religion as synonymous with displaced, uneasy, former government opposes male hegemony by revealing the political structure of mystified nostalgia for male leadership. She also maintains that understanding religions as restive governments promotes clarity in regard to contemporary conflicts between religious freedom and equality rights. Psychoanalytic theories of Sigmund Freud, Melanie Klein and Wilfrid Bion are cited to support the disassembling of foundational terms of Religious Studies.

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O'Donnell, Brian, and Anna Gotlind. "Technology and Religion in Medieval Sweden." Technology and Culture 35, no. 3 (July 1994): 610. http://dx.doi.org/10.2307/3106272.

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10

Dobrodum, Olga. "RELIGION, TECHNOLOGY, CULTURE: DISCOURSES OF INTERACTION." Educational Discourse: collection of scientific papers, no. 12(4) (May 7, 2019): 56–65. http://dx.doi.org/10.33930/ed.2019.5007.12(4)-5.

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Today, each created robot includes an operating system, which is also a kind of art that absorbed the religious and moral principles of the programmers who created this new mechanical life. Further development of robotics and the emergence of AI form new types of arts that will reflect the outlook of the AI and humanity. The beginning of the 21st century was marked by the emergence of the first patterns of AIs and the multitude of mythologies in this regard.

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11

Cox, Harvey, and Anne Foerst. "Religion and Technology: a New Phase." Bulletin of Science, Technology & Society 17, no. 2-3 (April 1997): 53–60. http://dx.doi.org/10.1177/027046769701700205.

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12

John Rivers, Theodore. "Technology and religion: A metaphysical challenge." Technology in Society 28, no. 4 (November 2006): 517–31. http://dx.doi.org/10.1016/j.techsoc.2006.09.003.

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13

Drees, Willem B. "Religion in an Age of Technology." Zygon® 37, no. 3 (September 2002): 597–604. http://dx.doi.org/10.1111/1467-9744.00439.

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14

Dutney, Andrew. "Religion, infertility and assisted reproductive technology." Best Practice & Research Clinical Obstetrics & Gynaecology 21, no. 1 (February 2007): 169–80. http://dx.doi.org/10.1016/j.bpobgyn.2006.09.007.

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15

Miftahusyai'an, Mohammad. "RELASI AGAMA DAN SOSIAL MASYARAKAT SEBAGAI FENOMENA RELIGIUS." J-PIPS (Jurnal Pendidikan Ilmu Pengetahuan Sosial) 1, no. 2 (June 30, 2015): 227. http://dx.doi.org/10.18860/jpips.v1i2.6820.

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<p>Historically, all religions born, grew, and developed from the area of Eastern civilization (or rather Asian). There are two central points of eastern civilization that caused those religions, namely: 1) Middle East (and South Asia) in this area was appeared some religions: Judaism, Christianity, Islam, Hinduism and Buddhism, and 2) East Asia was appeared some religions: Tao (ism), Confucianism (Konfusianism), and Shinto. From these central points was born and grew religion to be a part of the history of mankind. The real society is a religious phenomenon. This religiousness is revealed from the fact that people are always trying to worship extraordinary things such as: nature (sun, sea, fire, mountain, etc.), charismatic spiritual leaders, technology or Individual ”Supra-Inderawi" are identified the name of the Lord. A big confusion modernism that encourages people to looks for The Real God. The Real God who is worthy to worship and also missing The Real Religion, real religion which become the guides of life.</p>Keywords: Religion, Society

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16

Dana, Leo Paul. "Religion as an Explanatory Variable for Entrepreneurship." International Journal of Entrepreneurship and Innovation 10, no. 2 (May 2009): 87–99. http://dx.doi.org/10.5367/000000009788161280.

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Religions are depositories of values. Reviewing literature from the past century, this article argues that there is considerable empirical support for the thesis that religion and related beliefs influence values and thus shape entrepreneurship. This article shows that: (1) various religions value entrepreneurship to different degrees; (2) different religions yield dissimilar patterns of entrepreneurship; (3) specialization along religious lines shapes entrepreneurship; (4) credit networks, employment networks, information networks and supply networks of co-religionists affect entrepreneurship; (5) religions provide opportunities for entrepreneurship; (6) religious beliefs may also hamper entrepreneurial spirit; and (7) religions have built-in mechanisms for the perpetuation of values. Regardless of whether a person is religious, he or she is influenced by the values propagated by religion.

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17

Mitroff, Ian. "The God of Technology." International Journal of Systems and Society 6, no. 2 (July 2019): 47–50. http://dx.doi.org/10.4018/ijss.2019070103.

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Even though it's commonly presumed that the philosophies of religion and technology couldn't be more different from one another and therefore have little, if anything, to say to the other, this couldn't be further from the truth. In actuality, the philosophy of religion has a crucial role to play in uncovering some of our most important, taken-for-granted presumptions about technology. Indeed, there are important and interesting parallels between the three classic arguments for the existence of God and the justifications given for technology.

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18

Blaine, Bradford B. "Technology and Religion in Medieval Sweden.Anna Götlind." Speculum 70, no. 1 (January 1995): 148–49. http://dx.doi.org/10.2307/2864730.

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19

Gregersen, Niels Henrik. "Beyond Secularist Supersessionism: Risk, Religion and Technology." Ecotheology 11, no. 2 (June 2006): 137–58. http://dx.doi.org/10.1558/ecot.2006.11.2.137.

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20

Alexander, Jennifer Karns. "Introduction: the entanglement of technology and religion." History and Technology 36, no. 2 (April 2, 2020): 165–86. http://dx.doi.org/10.1080/07341512.2020.1814513.

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21

Shelton, Taylor, Matthew Zook, and Mark Graham. "The Technology of Religion: Mapping Religious Cyberscapes." Professional Geographer 64, no. 4 (November 2012): 602–17. http://dx.doi.org/10.1080/00330124.2011.614571.

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22

Whitehead, Amy. "Conference Report: “Material Religion: Embodiment, Materiality, Technology”." Material Religion 12, no. 4 (September 26, 2016): 530–32. http://dx.doi.org/10.1080/17432200.2016.1227640.

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23

Weichenthal, Lori, and Sameir Alhadi. "Where Wilderness, Medicine, Technology, and Religion Collide." Wilderness & Environmental Medicine 25, no. 1 (March 2014): 56–59. http://dx.doi.org/10.1016/j.wem.2013.08.008.

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24

Gorokhov, S. A., R. V. Dmitriev, and M. M. Agafoshin. "Religion and the State: Types of Relations in the Religious Market." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 106, no. 3 (September 9, 2022): 65–79. http://dx.doi.org/10.30570/2078-5089-2022-106-3-65-79.

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The article presents the attempt of using the marketing paradigm in the analysis of state-confessional relations. Considering such relations through the prism of market structures, the authors identify three main types: religious monopoly, religious oligopoly, and religious monopolistic competition. Religious monopoly implies the dominance of one religion, which enjoys the full support of the state that protects it from competition from other religions. In the modern world, religious monopoly exists in two forms — closed and open, with the differences between the two lying in the degree of monopolization of the market by one of the confessions. According to the authors’ conclusion, the religious monopoly imposed from above (by the state) ultimately has a secular effect, reducing the level of participation of the population in religious activities and thereby weakening the monopoly of religion, which, in turn, can lead to the termination of state support for it. Religious oligopoly implies that several dominant religions or their branches that are equally supported by the state and have the same status compete in the market; the emergence of new ones is difficult (open oligopoly) or even seriously limited (closed oligopoly). Religious monopolistic competition is characterized by the inclusion in the process of competition not only of religions and their branches, but also religious denominations. Each of these “players” produces its own unique religious product and has relatively free access to the market of religions, which is almost not limited by the state. The proposed typology is historical in its nature, which makes it possible to predict the dynamics of state-confessional relations.

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25

Matetskaya, A. V. "After Political Religion: Special Aspects of Russian Post-Secularism." Journal of Political Theory, Political Philosophy and Sociology of Politics Politeia 106, no. 3 (September 9, 2022): 48–64. http://dx.doi.org/10.30570/2078-5089-2022-106-3-48-64.

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The concept of a post-secular society proposed by Jurgen Habermas has become quite popular in Russia, and not only within the framework of scientific discourse. However, in the Russian context, the very concept of “post-secular” is most often interpreted through the prism of desecularization. According to the author’s conclusion, the special aspects of the religious revival in the country after the collapse of the Soviet regime can largely explain this. The article shows that the transition to a post-secular state in Russia included not only a rethinking of the perspectives of religion in a secular society and an awareness of the need for the participation of believers in public discussions, but also a change in the institutional position of religion, the rapprochement of the Russian Orthodox Church (ROC) and the authorities, the formation of a new idea of collective identity on the basis of Orthodoxy as the dominant confession, as well as an attempt to construct an official ideology, or a secular religion, an important element of which would be the symbolic heritage of Orthodoxy. Religion turned out to be in demand primarily for solving social and political problems: determining national specifics, reviving lost cultural traditions, and legitimizing political power. Religious revival in that form did not imply proper religious conversion and thus was not accompanied by a noticeable increase in real religiosity. The author explains the predominantly “secular” perception of the functions of religion by the authorities and a significant part of society by the legacy of the Soviet political religion, which pushed traditional religions with their transcendent sacred to the periphery of social life and gave rise to specific forms of the secular sacred.

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26

Erkan, Ekin. "Technology as the God-Command." Labyrinth 21, no. 1 (October 4, 2019): 201. http://dx.doi.org/10.25180/lj.v21i1.177.

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27

Tuker, M. A. R., and Hope Malleson. "Roman Religion." Chesterton Review 48, no. 3 (2022): 553–55. http://dx.doi.org/10.5840/chesterton2022483/4107.

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28

Cusack, Carole M. "D. W. Pasulka, American Cosmic: UFOs, Religion, Technology." Alternative Spirituality and Religion Review 10, no. 2 (2019): 258–59. http://dx.doi.org/10.5840/asrr201910263.

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29

Cimino, Richard. "Hard Science, Strong Religion: Immigrant Faithel U.S. Technology." Science & Spirit 19, no. 1 (January 1, 2008): 34–36. http://dx.doi.org/10.3200/sspt.19.1.34-37.

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30

Frost, Taggart F., and Bruce G. Rogers. "Attitudes toward Technology and Religion among Collegiate Undergraduates." Psychological Reports 56, no. 3 (June 1985): 943–46. http://dx.doi.org/10.2466/pr0.1985.56.3.943.

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This study concerned the relationship between attitudes toward technology and religion among collegiate undergraduates. Attitude measures of religious ideology and technological innovations were administered to 144 education students and 198 business students. While those in education scored slightly higher than those in business on the ideology measure but lower on the technology measure, the differences were in the generally accepted small range of effect size. Views toward ideology and technological innovations were statistically independent of each other. Over-all, both groups showed positive attitudes toward traditional religious values and technology.

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31

Dion, Nicholas, Rebekka King, Tyler Baker, Jingjing Liang, James McDonough, and Joshua Samuels. "Open Space Technology and the Study of Religion." Bulletin for the Study of Religion 42, no. 2 (April 3, 2013): 28–32. http://dx.doi.org/10.1558/bsor.v42i2.28.

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This paper, co-authored by two instructors and four of their undergraduate students, details an experimental use of 'Open Space Technology' in a Religion course on social constructionism at the University of Toronto. In addition to describing the format and its purpose, four undergraduate evaluations of the course are offered.

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32

Szerszynski, Bronislaw. "RETHINKING THE SECULAR: SCIENCE, TECHNOLOGY, AND RELIGION TODAY." Zygon� 40, no. 4 (December 2005): 813–22. http://dx.doi.org/10.1111/j.1467-9744.2005.00709.x.

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33

Bruce, Donald. "Society Religion & Technology Project, Church of Scotland." Human Reproduction & Genetic Ethics 6, no. 2 (July 2000): 18. http://dx.doi.org/10.1179/hrge.6.2.f144586l55831203.

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34

Tremlett, Paul-François. "Mediating piety: Technology and religion in contemporary Asia." Culture and Religion 12, no. 4 (December 2011): 503–5. http://dx.doi.org/10.1080/14755610.2011.626113.

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35

Zuidervaart, Lambert. "Social Domains of Knowledge: Technology, Art, and Religion." Philosophia Reformata 84, no. 1 (April 8, 2019): 79–101. http://dx.doi.org/10.1163/23528230-08401072.

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This essay asks whether and how a Reformational epistemology should distinguish different types of knowledge within a unified conception of knowledge as a whole. I begin with the thesis that knowledge, in its deepest meaning, is not a thing to possess but a complex relationship to inhabit. It encompasses human knowers, practices of knowing, the knowable, known results, guiding principles, and procedures of confirmation. Within this complex relationship, humans achieve insight of various sorts. After briefly distinguishing artistic from scientific knowledge, I examine two other social domains of knowledge, namely, technology and religion. Taking issue with Hendrik Hart, I then argue for the religious legitimacy of propositional beliefs, provided they support genuinely religious knowledge, which is post-propositional. Knowledge, I conclude, takes on distinct contours within different social domains; some of them, like art and technology, provide pre-propositional insight, and others, like religion, offer insight that is post-propositional.

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36

Gibbs, Lee W. "Religion and Science in a High Technology World." Bulletin of Science, Technology & Society 17, no. 2-3 (April 1997): 61–67. http://dx.doi.org/10.1177/027046769701700206.

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37

Jones, Carla. "Mediating Piety: Technology and Religion in Contemporary Asia." Religion 41, no. 2 (June 2011): 299–303. http://dx.doi.org/10.1080/0048721x.2011.569686.

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38

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.

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39

Aydin, Ciano, and Peter-Paul Verbeek. "Transcendence in Technology." Techné: Research in Philosophy and Technology 19, no. 3 (2015): 291–313. http://dx.doi.org/10.5840/techne2015121742.

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According to Max Weber, the “fate of our times” is characterized by a “disenchantment of the world.” The scientific ambition of rationalization and intellectualization, as well as the attempt to master nature through technology, will greatly limit experiences of and openness for the transcendent, i.e. that which is beyond our control. Insofar as transcendence is a central aspect of virtually every religion and all religious experiences, the development of science and technology will, according to the Weberian assertion, also limit the scope of religion. In this paper, we will reflect on the relations between technology and transcendence from the perspective of technological mediation theory. We will show that the fact that we are able to technologically intervene in the world and ourselves does not imply that we can completely control the rules of life. Technological interference in nature is only possible if the structures and laws that enable us to do that are recognized and to a certain extent obeyed, which indicates that technological power cannot exist without accepting a transcendent order in which one operates. Rather than excluding transcendence, technology mediates our relation to it.

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40

Curtis, Edward E. "Science and Technology in Elijah Muhammad’s Nation of Islam." Nova Religio 20, no. 1 (August 1, 2016): 5–31. http://dx.doi.org/10.1525/novo.2016.20.1.5.

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This article explores the centrality of science and technology to religious thought and practice in Elijah Muhammad’s Nation of Islam from the 1950s through the 1970s. Tracing the dynamic meanings of scientific knowledge in the context of the postwar United States, the article’s central argument is that like other UFO and extraterrestrial religions, the Nation of Islam emphasized scientific, material, and empirical over spiritual and supernatural understandings of religion. It also suggests how members of this new religious movement studied and attempted to live according to the scientific and mathematical principles derived from their prophet’s cosmological, ontological, and eschatological teachings on the nature of God, the origins and destiny of the black race, and the beginning and end of white supremacy.

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41

Yadav, Ichha, Kimeri Y. Ngullie, and Dr Ravindra Sharma. "Identification of Authorship through Religion: Role of Forensic Stylistics." International Journal for Research in Applied Science and Engineering Technology 10, no. 8 (August 31, 2022): 1941–45. http://dx.doi.org/10.22214/ijraset.2022.46563.

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Abstract: The main objective of this study is to bring the importance of Forensic Stylistics in light of scientific examination in fixing authorship of the writer. Thorough study of written language present in the writings of an individual belonging to a particular religion in case of anonymous letters, ransom notes, threat letters etc. will lead to the identification of the religion. With the help of Forensic Stylistics, Forensic Document examiner will be able to determine the written language, use of common words in different religion, which in turn will facilitate in identification of the religion. Forensic stylistics help in the identification of an individual which is equally important to find out the religious background, spiritual belief and religious teachings which remain with the writer as a distinguishing features or characteristic features of the religion from which the writer belongs to. For comparison, the standards may not be available most of the times, therefore a detail and thorough study of the writing purported to be written by a particular person can establish the religious group of the write. [1-2] For the study, 150 samples of 5 different religions were collected out of which 80 samples belonging to three different religious groups, i.e Christian, Hindu, Islam are taken into consideration to ascertain the religion of the writer.

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42

Mazur, Eric Michael. "Strange Bedfellows?" Journal of Religion, Media and Digital Culture 11, no. 1 (November 22, 2022): 103–38. http://dx.doi.org/10.1163/21659214-bja10066.

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Abstract At the end of the nineteenth century, revolutions in button technology, campaign, finance, and the make-up and role of religion in American society, justified the use of, the button to appeal to voters of different communities, even religious communities, broadly speaking. At the end of the twentieth century, revolutions in digital technology, campaign finance, and the place and role of religion in American culture again, transformed how U.S. presidential campaign buttons represented religion. The first transformations facilitated the commodification of the votes, justifying the expenditure, of large amounts of money on media technology to secure them. The second, transformations facilitated the commodification of the candidates, justifying the use of, technology and religion to raise funds for the campaign. Rather than serving as the, signpost to identify the voter, religion became the message to attract the consumer.

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43

Samanik, Samanik, and Fita Lianasari. "Antimatter Technology: The Bridge between Science and Religion toward Universe Creation Theory Illustrated in Dan Brown’s Angels and Demons." TEKNOSASTIK 14, no. 2 (April 21, 2018): 18. http://dx.doi.org/10.33365/ts.v14i2.58.

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Science deals with the study of nature, its forces, processes and development. It is based on the analysis of evidence, meanwhile religion deals with matters of faith. Some of the areas where science and religion overlap, and make conflicting claims, are Cosmology, geology, astronomy, etc. The analysis will be focused on describing the way the antimatter technology bridges the deep rift between science and religion related to the theory of universe creation. through Angel and Demon, Dan Brown wants to potrays the conflict between science and religion century related to the universe creation theory. Though the story is focussed on the assasination of Vetra and four preferity cardinal by illuminati which steal antimatter technology from CERN, the Antimatter technology as the bridge between science and religion toward universe creation theory plays a fundamental part in the novel. In addition, by depicting the case of Antimatter technology as the bridge between science and religion toward universe creation theory in Angel and Demon, Dan Brown as the author wants to show the readers how the antimatter can brigde the perception between science and religion in universe creation.

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44

Hamner, M. Gail. "Theorizing Religion and the Public Sphere: Affect, Technology, Valuation." Journal of the American Academy of Religion 87, no. 4 (November 26, 2019): 1008–49. http://dx.doi.org/10.1093/jaarel/lfz065.

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Abstract Religion scholars require a theory of public encounter that is evental, technological, and affective. Instead of a spatial public sphere, today’s encounters occur through technological mediations that are affective and image-laden. This essay examines the latter “publicness” and illustrates its roles as an affective technology of whiteness as that which frames and distributes the persevering powers of, and reluctantly tracks resistances to, white supremacy. Film is a fruitful cultural site for examining the whiteness of publicness. The essay turns to Moonlight (Jenkins, 2016) to demonstrate how film can resist and interrupt normative whiteness and to show how this transvaluative cultural labor can be seen as religious. The essay conceptualizes religion as a hinged form and function through which subjects and publics co-emerge and by which social and sedimented valuations are (re)bound. Grappling with religion as social forms and functions of valuation opens it to algorithmic variability that mandates attention to circulations of power as both capacity and intensity.

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45

Kamil, Sukron. "Is Religion Compatible with Modernity? An Overview on Modernity’s Measurements And its Relation to Religion." Insaniyat: Journal of Islam and Humanities 2, no. 2 (May 31, 2018): 85–108. http://dx.doi.org/10.15408/insaniyat.v2i2.7260.

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This paper aims to elaborate the measurements of modernity and its relation to religion. In the Third World, modernity is often measured by unclear measurements, and in some cases, some of the attitudes of certain circles in the West now also appear to be at odds with modernity. Based on a literature survey, this paper finds that modernity is a condition, not as a specific marker of a certain period and region. Modernity points not only to the West, but also to non-West, because modernity can be measured by: capitalism as an economic rationality; mass production-based industries and the existance of industry mentality; urban population pressure and its medical control; secular and humanist nation state; democratic country; rational bureaucracy, the state's rule of law, military-based technology; and empirical science and rationalism. Even so, for a secular state, it does not require the latest modernity that should alienate religion absolutely in a public sphere. Religion is possible to be in the public sphere, if it could be debated rationally and does not discriminate minorities as certainly religion is now more rational. Religion is also possible to contest with other issues in a public sphere in the free market in a democratic political system and can be a civil society force; in addition, some religions do not mind with secularization in the sense of sociological rationalization.DOI: 10.15408/insaniyat.v2i2.7260

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Bénabou, Roland, Davide Ticchi, and Andrea Vindigni. "Religion and Innovation." American Economic Review 105, no. 5 (May 1, 2015): 346–51. http://dx.doi.org/10.1257/aer.p20151032.

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In earlier work we identified a robust negative association between religiosity and patents per capita, holding across countries as well as US states. In this paper we relate 11 indicators of individual openness to innovation (e.g., attitudes toward science and technology, new versus old ideas, change, risk taking, agency, imagination, and independence in children) to 5 measures of religiosity, including beliefs and attendance. We use five waves of the World Values Survey and control for sociodemographics, country and year fixed effects. Across the 52 regressions, greater religiosity is almost uniformly associated to less favorable views of innovation, with high significance.

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Khan, Muhammad Anees, and Irfan ullah. "Hoarding Concept according to Hinduism, Judaism and Islam." Journal of Islamic and Religious Studies 1, no. 2 (July 1, 2016): 109–19. http://dx.doi.org/10.36476/jirs.1:2.12.2016.07.

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Hoarding is considered (Ihtikar) very abhorring and objectionable. It is the practice of keeping something in store and not bringing the same to the market so that prices may rise owing to this artificial dearth of supply in the market. Each religion of the world has agriculture rules. In these, rules about Hoarding play an important role. In non Semitic religions Hinduism is the largest religion of the world. Similarly in Semitic religions Islam is the second and Judaism is considered in third stage. All these three religions and there followers have good relation with agriculture .But among this, Islamic rules considers one of the best rules in the world. Because Hinduism agriculture rules affected by cast system and the other side Judaism rules is affected by customs and traditions. But still there are some points on which Hinduism, Judaism and Islam are completely supporting each others. Hoarding rules is one of them. This paper is consisting on hoarding rules in Hinduism, Judaism and Islam.

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Djité, Paulin G. "From liturgy to technology." Language Problems and Language Planning 32, no. 2 (June 6, 2008): 133–52. http://dx.doi.org/10.1075/lplp.32.2.03dji.

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Language is generally not perceived as playing a significant role in the causes of underdevelopment in Africa, and therefore not thought of or mentioned in trying to work out solutions to this situation. The absence of linguistic input in development planning in Africa is one of the key reasons why the majority of the African people are left “on the edge of road.” This paper argues for a language sensitive and linguistically informed approach to technology transfer and development problems. Information and Communication Technology (ICT) can serve to promote African languages much better than religion ever did, and language policies and language-in-education policies in Africa need to be cognisant and take advantage of the opportunities the digital era offers the Continent. Whilst, according to Ferguson, “religion has been one of the most powerful forces leading to language change and language spread,” African languages have yet to overcome the linguistic barrier to participation in knowledge societies, and most of them have no interface with science and information technology (e.g. the Internet). Why can’t African languages be languages of technology? How can this be achieved?

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Andika, Andika. "THE EXISTENCE OF RELIGION WITHIN TECHNOLOGICAL PROGRESS IN MODERN SOCIETY." Al'Adalah 25, no. 1 (April 19, 2022): 11–20. http://dx.doi.org/10.35719/aladalah.v25i1.86.

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Today science and technology are considered to be more prominent than others. Religion is believed to be a guide for life, but in modern life, religion is considered an obstacle to the progress of human civilization. Therefore, this article discusses the suspicion that religion delays the process of modernity, especially modern technology, and questions whether religion is the controller for humans to lead their lives. At the same time, the article examines rationality in taking over reli-giosity in modern life. The result of this study is that religion is not an obstacle to the development of modernity because religion provides space for rationality and encourages the development of science in the modern era. Thus, religion contributes significance and cannot be substituted by anything guiding humans in everyday life. This study concludes that religion makes humans have moral and human values

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Chesterton, G. K. "A New Religion." Chesterton Review 48, no. 3 (2022): 339–43. http://dx.doi.org/10.5840/chesterton2022483/474.

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