Academic literature on the topic 'World religions paradigm'
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Journal articles on the topic "World religions paradigm"
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Newton, Richard. "Signifying on the World Religions Paradigm." Bulletin for the Study of Religion 44, no. 3 (September 7, 2015): 35–37. http://dx.doi.org/10.1558/bsor.v44i3.27908.
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The growing role of critical theory and postcolonial inquiry within the religious studies classroom has challenged the utility of the World Religions Paradigm. This has created a pedagogical opportunity for recreating the Religion 101 course. This essay introduces a course that uses signifying theory and the African American experience to consider "religion."
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Alfian, Andi. "Evaluating World Religion Paradigm through the Idea of Ultimate Reality." Islam Transformatif : Journal of Islamic Studies 6, no. 1 (July 13, 2022): 63. http://dx.doi.org/10.30983/it.v6i1.5537.
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<p>This study aims to evaluate whether the idea of ultimate reality in world religions contributes to the characteristics of the world religion paradigm, which is hierarchical cosmology or “subject-object cosmology.” Several research on this topic claims that one of the characteristics of the world religion paradigm is its hierarchical perspective. Discussing this issue is important to distinguish the world religions as the paradigm and the world religions as the most widely embraced religion. This study argues that the hierarchical perspective of the world religion paradigm can be rooted in the idea of ultimate reality, that there is a supreme, foremost, and most principal reality in the continuity of this universe, namely the supernatural or God. The hierarchical cosmology consists of three main domains: supernatural/God, culture/human, and nature. This study uses a literature study methodology, relying on books, journals, and texts related to research questions. This study finds that the world religion paradigm or hierarchical cosmology or “subject-object cosmology” is prominent, especially in Abrahamic religions such as Islam, Christianity, and Judaism, even though the concept of ultimate reality in these three religions is different.</p><p align="left"> </p><p><em>Penelitian ini bertujuan untuk mengevaluasi apakah gagasan tentang realitas tertinggi dalam agama-agama dunia turut berkontribusi membentuk karakteristik paradigma agama dunia, yaitu kosmologi hierarkis atau “kosmologi subjek-objek”. Beberapa penelitian tentang topik ini mengklaim bahwa salah satu karakteristik paradigma agama dunia adalah perspektifnya yang hierarkis. Membahas masalah ini penting untuk membedakan agama-agama dunia sebagai paradigma dan agama-agama dunia sebagai agama yang paling banyak dianut. Kajian ini berpendapat bahwa perspektif hierarkis paradigma agama dunia dapat berakar pada gagasan tentang realitas tertinggi, bahwa ada realitas tertinggi, utama, dan paling utama dalam kelangsungan alam semesta ini, yaitu supernatural atau Tuhan. Kosmologi hierarkis terdiri dari tiga domain utama: supernatural/Tuhan, budaya/manusia, dan alam. Penelitian ini menggunakan metodologi studi kepustakaan, dengan mengandalkan buku, jurnal, dan teks-teks yang berkaitan dengan pertanyaan-pertanyaan penelitian. Kajian ini menemukan bahwa paradigma agama dunia atau kosmologi hierarkis atau “kosmologi subjek-objek” menonjol, terutama dalam agama-agama Abrahamik seperti Islam, Kristen, dan Yudaisme, meskipun konsep realitas tertinggi dalam ketiga agama tersebut berbeda. </em></p>
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Ramey, Steven. "What To Do with World Religions?" Bulletin for the Study of Religion 49, no. 3-4 (April 1, 2021): 34–36. http://dx.doi.org/10.1558/bsor.19145.
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This essay describes an approach to the Religions of the World course that incorporates the critique of the World Religions Paradigm and teaches the Paradigm as a set of discourses that are open to analysis. The focus of the course is teaching the critical analysis of representations, which i argue is more important than teaching religious literacy, though this course also provides some religious literacy while acknowledging that those terms and ideas are contested and incomplete.
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Bobyreva, Ekaterina, Olga Dmitrieva, Tatyana Gonnova, and Anna Oganesyan. "Suffering in world religions within paradigm of modern information." SHS Web of Conferences 109 (2021): 01010. http://dx.doi.org/10.1051/shsconf/202110901010.
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Any type of discourse, along with its characteristic concepts, operates with its own values. The basis of religious discourse form universal values providing moral guidelines that represent a standard for people of different cultures and eras, which are associated with the ideals of justice and are timeless. Among the universal are cultural, social and moral values. The bulk of religious values form cultural ones in any modern society. Religious beliefs form inner culture of a person. Some religious values can be referred as social and include: meaningful (meaning of life, happiness), universal (life, health), values of interpersonal communication (benevolence), values of public recognition (hard work), democratic values (freedom of speech). In modern society among religious, social and moral (mercy, compassion) values can be distinguished. Religious values can be found within each subgroup of universal human values. The article interprets phenomenon of suffering in modern society, which is an integral component of any world religion and forms the category of value in Christianity. The analysis of suffering in the article was carried out along with the analysis of religious discourse - a special type of institutional communication that combines features of institutional-oriented and personal-oriented phenomenon. The article shows reasons for the occurrence and existence of suffering in any modern society, as well as approaches that exist in various religious systems (Christianity, Islam and Buddhism) to interpreting suffering, attitude to it, need and possibility to overcome it as well as linguistic means to express phenomenon of suffering in world religions.
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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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Alberts, Wanda. "Reconstruction, Critical Accommodation or Business as Usual? Challenges of Criticisms of the World Religions Paradigm to the Design of Teaching Programmes in the Study of Religions." Method and Theory in the Study of Religion 29, no. 4-5 (November 16, 2017): 443–58. http://dx.doi.org/10.1163/15700682-12341404.
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AbstractThis article discusses the challenge of criticisms of the world religions paradigm to the design of teaching programmes in the academic Study of Religions, in general and with a particular focus on didactics-related courses as part of teacher training programmes. It uses the design of a particular Bachelor programme at a German university as an example for the general challenge of teaching about religion in an emancipatory framework that critically reflects its own presuppositions, both at university and school levels. Taking seriously recent criticisms of the world religions paradigm, it is argued, involves a shift of focus from the communication of supposedly given knowledge about religions to the communication of critical competences in analysing different types of discourse about religion, religions or “world religions.”
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Kolodnyi, Anatolii M. "Premodern, modern and postmodern in the context of Christian history." Ukrainian Religious Studies, no. 35 (September 9, 2005): 5–32. http://dx.doi.org/10.32420/2005.35.1593.
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In public opinion it is accepted to distinguish three main stages (stasis) in the development of the European cultural consciousness, more precisely - three spiritual situations in the history of Europe - premodern, modern and postmodern. Religions have also undergone an epochal change in their paradigms here. As noted by the famous Swiss theologian Hans Küng, "in terms of religion, a paradigm shift means a change in the basic pattern, the basic structure, the basic model according to which one perceives himself, society, world and God." However, thinking about religious premodernity, modernity and postmodernity, we cannot temporarily and essentially relate these stages to the multi-denominational evolution of the spiritual life of the whole world, because these situations have not found a clear expression in the development of each of the religions that exist in it.
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Imamah, Fardan Mahmudatul. "Seeking for Berkah: the Celebration of Kiai Slamet." Kawalu: Journal of Local Culture 4, no. 1 (June 30, 2017): 85. http://dx.doi.org/10.32678/kawalu.v4i1.778.
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Abstract One of many annual traditional Javanese ceremony for celebrating the new year is Kirab Kiai Slamet. This ceremony was held in Surakarta, Central Java by one of greatest Javanese Kingdom, Keraton Surakarta Hadiningrat. A thousand visitors who have come from all over of java just to see this ceremony bring various motives. This paper will elaborate how the perspective of Javanese people interprets their attendance on Kirab Kiai Slamet? One of their motives is berkah, then how they perceive this concept of ‘ngalap berkah’? While berkah is one of the most prevalent religious practices in Indonesia, there are various meaning on it from a diverse group. In an effort to reveal the various interpretation of the concept of ‘berkah’, this paper offers an alternative perspective of the study of religion. Because the study of religion is more dominated by world religion paradigm that rigidly defines ‘religion’ as the structured form of religious tradition, an alternative perspective will be needed. After elaborating the experiment of Kirab Kiai Slamet and framed by some theories of religions, this paper will show how ‘indigenous religion paradigm’ have a positive contribution to the enriching of theories of religions in contemporary issues. Keywords: berkah (blessing), Kiai Slamet, world religion paradigm, indigenous worldview.
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Oostveen, Daan F. "Multiple Religious Belonging and the ‘Deconstruction’ of Religion." Exchange 47, no. 1 (January 18, 2018): 39–52. http://dx.doi.org/10.1163/1572543x-12341466.
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Abstract In this article I briefly survey the meaning of ‘religion’ in the context of multiple religious belonging and the consequences of the so-called deconstruction of religion to it. I argue that we can distinguish three hermeneutics on religion and religious diversity in theology and religious studies: a hermeneutics of multiple religions, a hermeneutics of hybrid religiosity and a hermeneutics of deconstruction. Both a hermeneutics of hybrid religiosity and a hermeneutics of deconstruction challenge the common understanding of multiple religious belonging as belonging to multiple religious traditions. Following Wouter Hanegraaff and Paul Hedges, I will argue that the deconstruction of religion could make us aware that the idea of religious traditions are ultimately reified imaginative formations, which give rise to the so-called ‘World Religions’ paradigm. Following from this, we can learn how the imagination of multiple religions to which an individual can belong is always in interaction with the imagination of a hybrid or dynamic religious belonging.
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Cohn-Sherbok, Dan. "Ranking Religions." Religious Studies 22, no. 3-4 (September 1986): 377–86. http://dx.doi.org/10.1017/s0034412500018394.
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Recently there has been considerable debate about the relationship between the religions of the world; in particular Christians have been anxious to formulate a theology of other religions which transcends the traditional Christian belief that God's revelation and salvation are offered exclusively in Jesus Christ. In this context a number of theologians have questioned the finality of Christ and Christianity. Professor John Hick for example - the leading proponent of this view - speaks of a Copernican revolution in theology which involves a radical transformation of the concept of the universe of faiths. It demands, he writes, ‘a paradigm shift from a Christianity–centred or Jesus–centred to a God–centred model of the universe of faiths. One then sees the great world religions as different human responses to the one divine Reality, embodying different perceptions which have been formed in different historical and cultural circumstances. Similarly, the Roman Catholic priest, Raimundo Panikaar, endorses a new map of world religions. Advocating a revised form of ecumenism which strives for unity without harming religious diversity, Panikaar argues that the fundamental religious fact of the world's religions is the mystery known in every authentic religious experience. For Panikaar, this mystery within all religions is both more than and yet has its being within the diverse experiences and beliefs of the religions: ‘It is not simply that there are different ways of leading to the peak, but that the summit itself would collapse if all the paths disappeared. The peak is in a certain sense the result of the slopes leading to it.… It is not that this reality has many names as if there were a reality outside the name. This reality is the many names and each name is a new aspect.’ Such a vision of the universe of faiths implies that no religion can claim final or absolute authority.
Dissertations / Theses on the topic "World religions paradigm"
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Ribeiro, Carlos Roberto Sendas. "Um protótipo do paraíso à brasileira: convergências e divergências entre o Solo Sagrado de Guarapiranga da Igreja Messiânica Mundial do Brasil e os Solos Sagrados originais da Igreja Messiânica Mundial, no Japão." Pontifícia Universidade Católica de São Paulo, 2009. https://tede2.pucsp.br/handle/handle/2115.
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Previous issue date: 2009-10-08The present thesis focus the Guarapiranga Sacred Grounds, built in the city of São Paulo by the Church of World Messianity of Brazil. It intends to find the convergences and divergences with the originals Sacred Grounds built by the mother-church Church of World Messianity, in Japan, which inspired the Brazilian one. The Sacred Grounds, as paradise models, play a fundamental role in the Church of World Messianity religious work. They are the physical expression of the ideal of its founder, Mokichi Okada (1882-1955), who stated that, through revelation, he had received the mission of starting the establishment of paradise on Earth, the Ideal World, consolidated in the Truth, Virtue and Beauty trilogy, into which the current civilization will be transformed in this 21st century. For this purpose, Okada built three paradise prototypes at Hakone, Atami and Kyoto cities, in Japan, to inspire the establishment of similar prototypes in others countries, until the whole world becomes a paradise. Therefore, aware of the several different aspects, not only of the geographic and cultural issues between Japan and Brazil but also of the specific characteristics of the Church of World Messianity from each country, we seek to answer the question: What and which adaptations were necessary to the transplantation process of a Sacred Ground from Japan to Brazil? What kind of adaptations in the project as well as in the functioning of the Brazilian paradise prototype were necessary due to the different geographic conditions, such as climate, vegetation and landscape, beyond different cultural, religious and social origins, with their respective habits? The theoretical fundamental chosen to do the analysis was Martin Bauman s model of Religious Transplanting Theory. The research allowed us to conclude that the convergences and the divergences that took place in the transplantation process of the Sacred Grounds built in Japan to Brazil, besides making easier the reading, by the Brazilian community, of the main topics of the doctrine that encouraged its construction, added innovative shapes to the architectural and landscaping models of the original paradise prototypes, which in their turn, can inspire the Messianity members from other countries to build their own prototypes
Esta dissertação de mestrado aborda o Solo Sagrado de Guarapiranga, construído na cidade de São Paulo pela Igreja Messiânica Mundial do Brasil, buscando encontrar convergências e divergências com os Solos Sagrados originais que o inspiraram, construídos pela igreja-mãe, a Igreja Messiânica Mundial, no Japão. Os Solos Sagrados, como modelos do paraíso, exercem um papel fundamental no trabalho religioso da Igreja Messiânica Mundial. Eles são a expressão física do ideal proposto por seu fundador, Mokiti Okada (1882 1955), que afirmou ter recebido, por revelação, a missão de dar início à construção do Paraíso Terrestre, o Mundo Ideal consubstanciado na trilogia Verdade, Bem e Belo em que a civilização atual se transformaria ainda neste século 21. Para tanto, Okada construiu três protótipos do paraíso no Japão, nas cidades de Hakone, Atami e Kyoto, que deveriam ser a inspiração para a construção de protótipos semelhantes nos outros países, até que todo o mundo se tornasse paradisíaco. Assim, consciente dos vários aspectos diferenciados não só na questão geográfica e cultural entre o Japão e o Brasil, mas também nas características específicas da Igreja Messiânica de cada país, busca-se responder à pergunta: Houve - e quais foram - adaptações necessárias ao processo de transplantação de um Solo Sagrado do Japão para o Brasil? As diferentes condições geográficas, como o clima, a vegetação e a paisagem, além dos diferentes berços culturais, religiosos e sociais, com seus respectivos usos e costumes, demandaram quais adaptações no projeto e no funcionamento do protótipo do paraíso brasileiro? A base teórica escolhida para a análise foi o modelo da Teoria da Transplantação Religiosa proposto por Martin Baumann. A pesquisa nos permitiu concluir que as convergências e as divergências que ocorreram no processo de transplantação dos Solos Sagrados construídos no Japão, para o Brasil, além de facilitarem a leitura, pela comunidade brasileira, dos pontos principais da doutrina que motivou a sua construção, acrescentaram formas inovadoras aos modelos arquitetônico e paisagístico dos protótipos do paraíso originais e que podem, por sua vez, inspirar os messiânicos de outros países na construção de seus próprios protótipos
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Saradananda, Swami. "From early Hinduism to Neo-Vedanta : paradigm shifts in sacred psychology and mysticism : their implications for South African Hindus." Thesis, 2001. http://hdl.handle.net/10500/17666.
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This research was stimulated by pastoral concerns pertaining to the South African Hindu Community. It was found that the community had a noticeable number of individuals stagnant or stranded at the level of gross spirituality. On the other hand it is known that the primary texts of Hinduism and its long mystical traditions, from the Vedic Period to the Neo-Vedanta Movement, had adequate motivational and goal-orientated material to address this challenge.
This work surveys the Vedic and Upanishadic texts in order to show the literary, social and philosophical conditions under which they were produced. Hindu mysticism emerges from all these strands of development. Gross mysticism in the form of elaborate rituals occupies the attention of the early Vedic seers. This graduates into subtle subjective mysticism in the Upanishads. At each phase there is a paradigm shift which this study interprets in the light of Shankara (medieval period) and Ramakrishna, Vivekananda, Aurobindo and Radhakrishnan of the Neo-Vedanta Movement.
In the early Vedic period the soul is a metaphysical entity. Upon death it is judged in accordance with its good or bad actions. Heavenly rewards or the punishment of hell are meted out to it. Heaven and hell are final eschatological goals for the soul in the Vedic period.
In the Upanishadic period heaven and hell are temporary eschatological goals. The ultimate Upanishadic goal is Liberation which implies the mystical cessation of empirical existence and the realization of Unitary Consciousness. The Taittiriya Upanishad defines the soul analytically as a formulation of five sheaths : body, vital energy, mind, intellect and bliss with an immortal consciousness as its divine focus. These sheaths are fundamental to Hindu sacred psychology.
Functioning under the effects of ignorance each sheath binds the soul to mundane existence. However, each sheath also possesses an intrinsic capacity to liberate the soul from suffering. This research explores the limitations and opportunities of each sheath and indicates the path by which the soul's divine potential may be realized. In the light of the Neo-Vedantic outlook this process is considered with a life-affirming attitude which is of relevance to South African Hindus.Religious Studies and Arabic
D.Lit et Phil. (Religious Studies)
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PINTA, Daniel. "Komenského Labyrint světa a ráj srdce jako svébytná sociální utopie." Master's thesis, 2008. http://www.nusl.cz/ntk/nusl-49774.
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Jan Amos Komenský is a great figure of the Czech nation. However, despite his fame, he is a much more significant thinker than he is generally regarded to be. Labyrinth of the World and Paradise of the Heart has no equivalent in its time or in older Czech literature. Even if Komenský wrote nothing else, this book would guarantee him a prominent place in Czech literature. In Labyrinth, Komenský shows himself as a great believer who exactly uncovers human pride, uncovers imaginary and untrue independence of man and shows exactly and aptly the futility and true face of many human endeavours. Labyrinth is a merciless criticism of man. It is never nihilistic, though {--} it is always based on a deep and realistic sense of purpose, a deep feeling for the ethical. That is why Komenský{\crq}s irony {--} which is the essential accord of Labyrinth {--} is irony of sadness. Some of Komenský{\crq}s ideas are close and understandable to us; however, some are much more distant. It remains a question if what seems to us to be old, outdated or naive in Komenský, is a basis without which it is not possible to understand well and realize what we are no longer willing to identify with. Is the ``critic of rationalism{\crqq} and great believer in Komenský, so distant to us, his most important basis that gives viability and future to his own ideas as well as to all human endeavours? This work briefly describes the ideas and storyline of Komenský{\crq}s Labyrinth. Each chapter of this thesis attempts to find what is most important in the mass of text of Labyrinth and thus to briefly point out the significance of each part of the book. Sometimes exact quotations are used which should show the real sense of Komenský{\crq}s ideas in a better way. Quotations from the Bible which could be a base of Komenský{\crq}s ideas are matched to individual chapters. The attempt is to find those ideas of Komenský which could be used and could be useful in our society. On the basis of an elaboration on the book, this work attempts to point out the importance of real belief and keeping to its rules for the life of a man and a society as a whole.
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Nel, Frederik Benjamin Odendal. "A practical theological study of community pastoral work : an ecosystemic perspective." Thesis, 1996. http://hdl.handle.net/10500/15598.
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Chapter 1 describes practical theology as a communicative operational science and stresses how important it is that a hermeneutical and narrative approach compliments it. It is shown that pastoral work must be launched from the church community. The premise is that the Enlightenment paradigm causes a reductionistic, individualistic and denominational approach to pastoral work. A holistic, comprehensive and ecologically orientated approach is proposed.
Chapter 2 discusses the need for an ecosystemic approach as a metaparadigrn for practical theology in terms of the move away
from the Newtonian view of science and the post-modem critiques of a technocratic society. This is supported by developments in systemic family therapy, constructionism and community psychology.
Chapter 3 describes an interrelated ecclesiology as a base theory for practical theology and pastoral work with reference to the church's interrelation with society and the need to include an anthropology as part of an ecclesiology. This interrelationship implies that the serving (diakonia) and caring (koinonia) functions of the church should converge, forming a diaconal pastorate.
In chapter 4 the secularised modem world-vie\v and the traditional African world-view, both functioning in South Africa, are employed to shed light upon the importance of the concept community for the church's pastoral work. The term community is broadened to include the idea of networking, emphasisingg that community is more than geographical proximity.
Chapter 5 is a quantitative investigation. by means of a questionnaire, of the views (ecosystemic/non-ecosystemic) of pastoral workers regarding the church and of pastoral work.
Chapter 6 discusses the implications of a community pastoral work approach. Pastoral work has a serving-caring role, but should also function prophetically, to conscientise. sensitise and empower people. The church as a healing community must become the springboard from which pastoral actions can face the challenge of AIDS (chapter 7). This will require the church to shift its paradigm from the reductionist, individualist approach, presently prevalent in society and church pastoral actions, to an all-encompassing. holistic one.Practical Theology
Th.D. (Practical Theology)
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Potgieter, Raymond Michiel. "The sacred and the secular with special reference to Francis Schaeffer's thinking." Diss., 1994. http://hdl.handle.net/10500/15806.
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Francis Schaeffer presented a Christian world and life-view encompassing the totality of
reality as an alternative to a fragmented view of reality. Refinements of dualism are
examined from within a theological context giving substance to his understanding of
modern world and life-view trends. Dualisms may be traced from the dawn of history of
religion. It was Thomas Aquinas who profoundly influenced Western thought into a
secular compartment through a synthesis of Christian dogma with Aristotelian
presuppositions. The reign of the sacred diminished and a predominantly secular
pathway may be traced through disciplines such as philosophy, arts, science and
theology. This dissertation suggests that a dualistic analysis of reality is limited in its
application. A model is suggested which traces all of reality to its ultimate source, God.
The Fall brought about a dialectic which is found within the totality of a Christian world
and life-view.Philosophy, Practical & Sytematic Theology
M. Th. (Systematic Theology.
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Van, den Berg Mariëtha. "Narratiewe pastorale fasilitering wanneer geloofsvrae lei tot vervreemding." 1999. http://hdl.handle.net/10500/16251.
Full textBooks on the topic "World religions paradigm"
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The Barmen Declaration as a paradigm for a theology of the American church. Lewiston: E. Mellen Press, 1991.
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Choudhury, Masudul Alam. The universal paradigm and the Islamic world-system: Economy, society, ethics and science. Hackensack, NJ: World Scientific, 2007.
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Michaelis, Antonia. Paradies für alle. München, Germany: Knaur Taschenbuch, 2015.
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Ann, Parker Rebecca, ed. Saving paradise: How Christianity traded love of this world for crucifixion and empire. Boston: Beacon Press, 2008.
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Hassan Hasan Sheikh Salim El-Yacoubi. The political collapse of the satanic eastern and western paganistic "civilization": The political paradigm of the triumph of Allah : victory without defeat. Boulder, Colo: [The Authors], 1998.
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Agari, Masahiko. Formula, rhetoric, and the word: Studies in Milton's epic style. Berne: Peter Lang, 1997.
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Alighieri, Dante. La Commedìa: Nuovo testo critico secondo i più antichi manoscritti fiorentini. Anzio: De Rubeis, 1995.
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Alighieri, Dante. Commedia: Paradiso. Milano: Garzanti, 1986.
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The divine comedy: Selected cantos = La divina commedia : canti scelti. Mineola, NY: Dover Publications, 2000.
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Alighieri, Dante. Dante Alighieri's Divine comedy. Bloomington: Indiana University Press, 1996.
Find full textBook chapters on the topic "World religions paradigm"
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García Chiang, Armando. "Secularization in Mexico City as a Constant, Current Paradigm." In The Changing World Religion Map, 2163–80. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9376-6_114.
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Palapathwala, Ruwan, and Andrew Wicking. "Re-Envisioning Conflict, Dialogue, and Transformation: The Imperative for a New Methodological Paradigm." In Religion and Ethics in a Globalizing World, 23–44. New York: Palgrave Macmillan US, 2011. http://dx.doi.org/10.1057/9780230117686_2.
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"Essentialism and the World Religions Paradigm." In From Primitive to Indigenous, 33–52. Routledge, 2016. http://dx.doi.org/10.4324/9781315583488-3.
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Sun, Anna. "Introduction." In Confucianism as a World Religion. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691155579.003.0001.
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This introductory chapter talks about the confusions and controversies over the religious nature of Confucianism. It argues that the confusions come mainly from three sources. First, they come from the conceptualization of Confucianism as a world religion at the end of the nineteenth century in Europe, which was a historical product of the emergence of the “world religions” paradigm in the West. Second, they are caused by the problematic way in which Confucianism—and Chinese religions in general—has been studied and represented by questions which are based on a Judeo-Christian framework that cannot capture the complexity of Chinese religious life. Finally, confusion arises from the often contradictory development of Confucianism in today's China.
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Sun, Anna. "Confucianism as a World Religion." In Confucianism as a World Religion. Princeton University Press, 2013. http://dx.doi.org/10.23943/princeton/9780691155579.003.0005.
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This chapter presents an overview of how Confucianism has been classified as a world religion in both popular and academic texts over the past century, suggesting that this classification has had a lasting impact on both the popular imagination and academic institutions. It argues that the notion of world religions has become the universally recognized “achievement” that provides model problems and solutions to a community of practitioners. In this case, this community consists of scholars in religious studies, as well as scholars who study Chinese religions in other fields, such as sociology, history, philosophy, and Asian studies. The chapter focuses on the acceptance and implementation of this paradigm in American academia, instead of comparing it to that of another country, such as Great Britain.
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"Against ‘Indigenous Religions’: A Problematic Category that Reinforces the World Religions Paradigm." In Religious Categories and the Construction of the Indigenous, 58–73. BRILL, 2017. http://dx.doi.org/10.1163/9789004328983_005.
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Jospe, Raphael. "Pluralism out of the Sources of Judaism." In Jewish Theology and World Religions, 87–122. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781906764098.003.0004.
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This chapter argues for the legitimacy of Jewish religious pluralism, citing precedents and conceptions that arise indigenously ‘out of sources of Judaism’. As for the Christian challenge of equating pluralism with relativism, it constructs a paradigm of religious pluralism that avoids moral relativism, while at the same time avoiding the kind of extreme epistemological relativism of radical deconstructionism. As for Jewish precedents, there is ample evidence for both internal and external pluralism in the sources. In his comments on Genesis 33:20 and Exodus 6:9, Rashi cites this verse to justify diverse, internal pluralistic interpretations. Rabbi Yishma'el interpreted this verse as alluding to both internal and external pluralism. Such pluralism, even if it entails a degree of moderate epistemic relativism, does not imply a strong relativistic conception of multiple truths, but of multiple perspectives on the truth, or what the rabbis called the ‘seventy facets of the Torah’.
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Sendor, Meir. "The Violence of the Neutral in Interfaith Relations." In Jewish Theology and World Religions, 149–66. Liverpool University Press, 2012. http://dx.doi.org/10.3828/liverpool/9781906764098.003.0007.
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This chapter analyses the common and unfortunate trend in interfaith dialogue of ‘neutralizing’ the Other. In an attempt to find commonality, neutralization introduces syncretism and relativism into interfaith discourse. Worse still, it does violence to the unique character of each religion and its practitioners who participate in the dialogue. According to Emmanuel Levinas, to proceed in this way is to doom the possibility of real relationship from the start and to fall prey to the most insidious and destructive habit of Western thought: the deception of the Neutral that derives from the tyranny of the Same. Meanwhile, Jacques Derrida repeatedly explored the nature of hospitality at length, employing it as a paradigm for the dynamics of interfaith relations. Finally, Paul Ricoeur's notion of the conscience, of the reciprocity of Otherness, of the response within responsibility, contributes an essential element to the groundwork for an authentic relationship outlined by Levinas and Derrida.
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Bonginkosi Msezane, Sikhulile. "Effects of the Changes of Curriculum on the Coverage of Environmental Content in Geography." In Sustainability, Ecology, and Religions of the World [Working Title]. IntechOpen, 2022. http://dx.doi.org/10.5772/intechopen.104988.
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The South African education sector has experienced several shifts in the curriculum since 1994, thus affecting the coverage, teaching and examination of environmental impact topics in the South African Further Education and Training Phase (FET) phase. This chapter evaluates the effects of changes in curriculum on the coverage of education for sustainable development content in Geography. A qualitative research approach using an interpretative paradigm was employed in the documents used by Geography teachers in South Africa. The chapter used Margaret Archers, Realist Social Theory as a theoretical framework that guides data analysis and interpretation. Document analysis was the only method used where policy documents and examination papers were the instruments evaluated. The results show that environmental impact topics are covered in varying degrees in the South African CAPS curriculum. The level of coverage of environmental impact topics in the examination question papers fluctuates, sometimes to levels below those stipulated in the CAPS documents. The conclusion that can be reached is that the variable coverage of environmental impact topics in the examinations may have a negative effect on the way teachers address the topics of Geography. This resulted in an emergence of structural and cultural morphogenesis in the teaching of environmental content in Geography.
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Scatena, Silvia. "Religious Liberty at Vatican II." In The Oxford Handbook of Vatican II, 267—C16P42. Oxford University Press, 2023. http://dx.doi.org/10.1093/oxfordhb/9780198813903.013.13.
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Abstract This chapter examines the complex gestation of Dignitatis Humanae and the crucial conciliar debates on the right to religious freedom, a new and controversial topic whose inclusion in the agenda of Vatican II was suggested by the World Council of Churches. This chapter traces the phases of debate from the preparatory work of the Secretariat for Promoting Christian Unity to the final promulgation of the document in the last public session of 7 December 1965. The debates over Dignitatis Humanae were marked by the difficulty of finding a compromise between ecumenical considerations and Church–State relations, civil liberties, and intersubjective rights. Dignitatis Humanae marked a decisive paradigm shift: with the acceptance of religious freedom, the Catholic Church brought into focus the principle that all religions have the same right to public expression in a democracy. The chapter concludes with a brief look at the profound differences in the cultural, theological, and socio-political backgrounds of the council fathers, which factored heavily in the conciliar debates on Dignitatis Humanae as well as in its reception.
Conference papers on the topic "World religions paradigm"
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Pratt, Douglas. "ISLAMIC PROSPECTS FOR INTERRELIGIOUS DIALOGUE: THE CONTRIBUTION OF FETHULLAH GÜLEN." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/pnmx6276.
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Countering extremist ideology may be a problem primarily for the Muslim world, but it has major implications for, and so the interest of, the wider world. Although it might seem that it is the strident militant voices that are gaining ground in the Muslim world, there are also strong voices from within Islam seeking to proclaim the Muslim priority for peaceful and harmonious relations with the wider world, including with religious neighbours. Such a voice is that of Fethullah Gülen. This paper seeks to understand the prospects and appropriate contexts for dialogue: what enables, and what hinders, good interfaith relations? The paper addresses the issue of Islamic paradigms for inter-religious relations and dialogue, then analyses and critically discusses the views of Fethullah Gülen. The intention is to identify a perspective that will encourage future inter-religious dialogue and enhance the relations of Islam to other faiths, a perspective indicative of transitions within the Muslim world and one that gives cause to be hopeful for the recovery of the true way of peace.
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Maigre, Marie-Elisabeth. "THE INFLUENCE OF THE GÜLEN MOVEMENT IN THE EMERGENCE OF A TURKISH CULTURAL THIRD WAY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/mxux7290.
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This paper aims to understand the role of Fethullah Gülen’s movement in the emergence of the new Islamic culture in Turkey. Among the Islamic dynamics that emerged in the 80s, the movement based on Gülen’s ideas is unique not in that it spread through an intellectual, healthcare and media network – this is true of other Sufi communities – but in its develop- ment of an effective educational programme now comprising more than 300 schools around the world. In the 1990s, this movement favoured a ‘Turkish Islam’ encompassing the principles of de- mocracy and moderation, and so rejected the radical ideals of Necmettin Erbakan’s Refah party. After the 1997 ‘soft coup’ removed the Erbakan government, pro-Islamic businesspeo- ple became more disinclined to support a party that could threaten their business interests. A reformist branch led by Istanbul mayor, Recep Tayyip Erdoğan, began to adopt the principles of democracy and religious freedom as part of a new political argument, and eventually won the general elections of November 2002. It seems that three actors – the Islamist reformists, the businessmen, and Gülen’s followers – converged around the common concepts of Turkish Islam, Conservative Democracy, and Business to re-elaborate the cultural content of the Islamic movement with a more Western- democratic and capitalist orientation. The phrase ‘Islam de marché’, coined by Patrick Haenni, refers to the culture, born of globalisation, in which business success is efficiently used to translate thinking or religious beliefs into something practical and derive some cul- tural influence from association with the state. Fethullah Gülen, whose movement is a paradigm of these new approaches, could be consid- ered a far-sighted visionary since he anticipated the need for Turkish people, whether secular or Islamist, to adapt to the present times, and the strong potential of globalisation to diffuse his vision of Islam.
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Marinić, Damir, and Ida Marinić. "THE PRINCIPLES OF GUIDED EVOLUTION OF SOCIETY – A SYSTEMIC PERSPECTIVE." In NORDSCI Conference Proceedings. Saima Consult Ltd, 2021. http://dx.doi.org/10.32008/nordsci2021/b1/v4/34.
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Since the beginning of the 21st century, many regions in the world have faced with economic volatility, political instability, environmental degradation, cultural wars and various cyber threats, which only intensified during the coronavirus pandemic. The reason behind these crises is a fragmented character of human interactions that are motivated by self or local interest, despite the fact that we are becoming increasingly interconnected in complex global networks. From a systemic perspective, human interactions in contemporary society are motivated by centrifugal social forces, promoting independence and an increased sense of entitlement, exclusive individualism, hostile competitiveness, all of which are completely purposeless, even harmful in today's global society. We are constantly trying to implement pre-global individualistic values in a global interdependent system, thus causing "cracks" in the social fabric of reality, which we could especially witness during the coronavirus pandemic. In order to bring about a change in current trends, a paradigm shift is required, first of all in human values, which would increase existing centripetal social forces. This means that the generation living today must formulate a commitment to global citizenship alongside involvement in local citizenship. In order to protect ourselves from future outbursts of pandemics and other similar systemic crises, a new vision of human society is required which fosters openness, care for the "other", and mutual responsibility across national borders, as well as cultural, religious, racial, gendered and other divides. The only effective response to global crises is – global response.
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Magaba, Victoria. "Inclusive Education – A Prescript to Engagement by all Stakeholders." In 17th Education and Development Conference. Tomorrow People Organization, 2022. http://dx.doi.org/10.52987/edc.2022.007.
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Abstract Inclusive education forms a crucial part of social cohesion that underpins fairness in any society, which means equal opportunities for all. Many countries have embraced this concept as the general view is that society will undergo a positive paradigm shift if education is all encompassing since education is a microcosm of society. However, the main question that should be addressed is to what extent is education inclusive? Does it cater for diverse student population, for example, the disabled (physically and mentally), students with mild, moderate and serious learning disabilities, different genders, ethnic groups, religious affiliations, classes, etc. A mixed research methodology can determine the core roles of the different stakeholders that underpin fundamental concepts of full inclusivity. Inclusive education can be realised if different stakeholders who are directly affected are taken on board. These would be students as the focal point, as well as teachers, schools, institutions where teachers are trained, curriculum developers and the government. Students’ academic needs as well as their personal growth and development must be the prescript that informs the curriculum, and this must be embedded in all education policies and practices. Students’ engagement and motivation form the bedrock of inclusive education as the support of the other stakeholders culminates in this. Lack of a strong academic background and the student’s home language are some of the strategies used to deny enrolment to certain students. In essence, revising current practices with a view to updating policies and the curriculum to align them with students’ educational needs will increase students’ engagement and will therefore lead to full integration and success. Key words: Inclusive education, education policies, curriculum, learning disabilities, education reform
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Tavares, Tatiana. "Paradoxical saints: Polyvocality in an interactive AR digital narrative." In LINK 2021. Tuwhera Open Access, 2021. http://dx.doi.org/10.24135/link2021.v2i1.81.
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This artistic, practice-led PhD thesis is concerned with the potentials of polyvocality and interactive digital narrative. The practical project, Saints of Paradox, is constructed as a printed picture book that can be experienced through an Augmented Reality [AR] platform. The fictional story entails a woman who mourns the disappearance of her lover in the 1964 Brazilian coup d’état and lives for 40 years in a room of accumulated memories. IIn each illustration, the user can select three buttons on the tablet device that activates a different version of the story. Three narrators (saints) present interconnected but diverging interpretations of the events shaped by their distinct theological positions. The respective values of compassion, orthodoxy, and pragmatic realism distort details of imagery, sound, movement, and meaning. AR animated vignettes, each backed by a uniquely composed cinematic soundscape, allow characters to populate the luxuriously illustrated world. Candles flicker and burn, snakes curl through breathing flowerbeds, and rooms furnished with the contents of accumulated memories pulsate with mystery. The scanned image reviews an interactive parallax that produces a sense of three-dimensional space, functioning as a technical and conceptual component. Theoretically, the story navigates relationships between the real and the imagined and refers to magical real binary modes of textual representation (Flores, 1955, Champi, 1980; Slemon, 1988, 1995; Spindler, 1993; Zamora and Faris; 1995; Bowers, 2004). Here, meaning negotiates an unreliable, sometimes paradoxical pathway between rational and irrational accounting and polyvocal narration. The dynamics between the book and the AR environments produce a sense of mixed reality (actual and virtual). The narrative experience resides primarily in an unstable virtual world, and the printed book functions as an enigmatic unoccupied vessel. Because of this, we encounter a sense of ontological reversal where the ‘virtual’ answers the ambiguities presented by the ‘real’ (the book). In the work, religious syncretism operates as a reference to Brazilian culture and an artistic device used to communicate a negotiation of different voices and points of view. The strange and somehow congruous forms of European, African, and indigenous influences merge to form the photomontage world of the novel. Fragments of imagery may be considered semiotic markers of cultural and ideological miscegenation and assembled into an ambiguous ‘new real’ state of being that suggests syncretic completeness. Methodologically, the project emanates from a post-positivist, artistic research paradigm (Klein, 2010). It is supported by a heuristic approach (Douglass and Moustakas, 1985) to the discovery and refinement of ideas through indwelling and explicitness. Thus, the research draws upon tacit and explicit knowledge in developing a fictional narrative, structure, and stylistic treatments. A series of research methods were employed to assess the communicative potential of the work. Collaboration with other practitioners enabled high expertise levels and provided an informed platform of exchange and idea progression.
Reports on the topic "World religions paradigm"
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Tadros, Mariz, ed. What About Us? Global Perspectives on Redressing Religious Inequalities. Institute of Development Studies, October 2022. http://dx.doi.org/10.19088/creid.2021.005.
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How can we make religious equality a reality for those on the margins of society and politics? This book is about the individual and collective struggles of the religiously marginalised to be recognised and their inequalities, religious or otherwise, redressed. It is also about the efforts of civil society, governments, multilateral actors, and scholars to promote freedom of religion or belief (FoRB) whatever shape they take. The actors and contexts that feature in this book are as diverse as health workers in Israel, local education authorities in Nigeria, indigenous movements in India, Uganda, or South Africa, and multilateral actors such as the Islamic Development Bank in Sudan and the World Bank in Pakistan. Some of the case studies engage with development discourses and narratives or are undertaken by development actors, while other cases operate completely outside the international development paradigm. These case studies present some important insights, which while highly relevant for their contexts also draw out important insights for academics, practitioners, activists, and others who have an interest in redressing religious inequalities for socioeconomically marginalised populations.