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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.
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Sutherland, Liam T. "Unity in Diversity." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 145. http://dx.doi.org/10.18792/jbasr.v20i0.34.
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Interfaith Scotland (IFS) represents a substantial number of religious bodies in Scotland and the representation of non-Christian religious minorities is fundamental to the interfaith movement. In a country in which religious minorities make up a tiny fraction of the population, in comparison with England and other European countries, narratives of diversity have become more prominent in the public sphere. Interfaith Scotland has depended on the world religions paradigm to promote its version of religious pluralism as embodied in its structure and represented in its literature, reinforcing the equivalency and paramount importance of the ‘major traditions’, while groups which do not fit neatly into one of these traditions have no representation on the organisation’s governing board. On the other hand, the world religions approach means that religious groups like the Scottish Pagan Federation are re-made according to that mould in Interfaith literature, with stress on an overarching intellectualised tradition constructed from disparate sources. This closely parallels the processes out of which the world religions paradigm arose in the 19th century with the construction of ‘Hinduism’, ‘Buddhism’ and other world religions as discrete intellectualised traditions.
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Keenan, John P. "Emptiness as a Paradigm for Understanding World Religions." Buddhist-Christian Studies 16 (1996): 57. http://dx.doi.org/10.2307/1390154.
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Owen, Suzanne. "The World Religions paradigm Time for a change." Arts and Humanities in Higher Education 10, no. 3 (July 2011): 253–68. http://dx.doi.org/10.1177/1474022211408038.
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Hakim, Fany Nur Rahmadiana. "Redefining “Sacred” through the Indigenous Religion Paradigm: Case Study of Sunda Wiwitan Community in Kuningan." Religió: Jurnal Studi Agama-agama 12, no. 1 (March 12, 2022): 42–63. http://dx.doi.org/10.15642/religio.v12i1.1859.
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The definition of sacred in the World Religions paradigm is limited to the things that have to do with the symbolization of spirituality. Oftentimes, the sacred value which is not in accordance with the characteristics required by the World Religions paradigm is considered as something non-religious. In terms of preserving nature, based on the findings, many scholars have proven that indigenous people have their own value in interpreting the sacred. By attaching the sacred word to the realm where they live, it is not merely a matter of ownership or a place where they practice religious rituals. The Sunda Wiwitan community in Kuningan is one model that still carries out the tradition of ancestral heritage which they apply to the ecological aspect by the forest zoning and having a special place, namely Leuweung Leutik, a sacred little forest which for them is not only a place to perform rituals, but also as a means of preserving nature. Through the paradigm of Indigenous Religions, in which indigenous people have a strong connection with nature and recognize the subjectivity of nature as coequal living things, they are able to treat nature as they benefit from nature. This paper examines how the paradigm of Indigenous Religion is able to give new meaning to what is the sacred, which in this regard they apply to customary forest management. With a qualitative research approach using mixed data collections: secondary data and in-depth interviews, this paper explains new ideas obtained from the local knowledge of the Sunda Wiwitan community in Kuningan in order to protect their sacred place.
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Loughlin, Gerard. "Noumenon and Phenomena." Religious Studies 23, no. 4 (December 1987): 493–508. http://dx.doi.org/10.1017/s0034412500019077.
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How is Christian theology, as the self-understanding of the Christian life, to understand the world religions? How is it to understand them in relation to itself? In recent years Professor John Hick has proposed a pluralist paradigm of the world religions which would, if acceptable, answer these sort of questions. In this article we are going to consider the acceptability of Hick's paradigm to Christian theology. The question we want to put to it is simple: Will it do as a model for how Christian theology may begin to think its relation to the world religions?Our discussion is in three parts. In the first part we present Hick's paradigm in, what we take to be, it's strongest form, defending it against certain criticisms. In the second part we consider its phenomenological foundations and the possibility of its judicious evaluation. Finally, in the third part, we offer a critique and come to a conclusion about it's acceptability to Christian theology. However, our answer is only a small contribution to a much larger task: ‘the theological understanding of non-Christian religions’.
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Ferrari, Silvio. "Law and Religion in a Secular World: A European Perspective." Ecclesiastical Law Journal 14, no. 3 (August 22, 2012): 355–70. http://dx.doi.org/10.1017/s0956618x1200035x.
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This article examines two interpretations of the process of secularisation that can be traced back through European legal and political thought, and a more recent trend that challenges both of them. It does this through the prism of the public sphere, because in today's Europe one of the most debated issues is the place and role of religion in this sphere, understood as the space where decisions concerning questions of general interest are discussed. The article concludes, first, that the paradigm through which relations between the secular and the religious have been interpreted is shifting and, second, that this change is going to have an impact on the notion of religious freedom and, consequently, on the recognised position of religions in the public sphere.1
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Purba, Veny, Maya Retnasary, and Yoggi Indriyansyah. "Melacak Pluralisme Agama dalam Film “PEEKAY”." Tuturlogi 1, no. 2 (May 1, 2020): 107–21. http://dx.doi.org/10.21776/ub.tuturlogi.2020.001.02.3.
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Diversity or plurality such as ethnicity, race, culture, and religion become a natural thing in the community, in particular, the diversity of religions must be accepted by society. The existence of religious group differences is a very natural thing, where the group is under their own theological and legal systems. The Peekay film is one of the films that represent the diversity of religions in India, by showing how every religion worships God, and also displays the identities of each religion, such as Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism. Purpose of this research is to know and understand the menaing of plurality in Peekay movie. This study uses qualitative methods, and semiotics studies by using the semiotic theory of the two orders of signification model from Roland Barthes which interpret the signs through the stages of denotation, connotation, and myth, the paradigm used in conducting this research uses the constructivist paradigm. Data collection techniques in research carried out with documents, where researchers look for written sources, both from books, journals, research-relevant research, and the internet media. The results obtained by researchers are displaying several scenes that represent religious plurality, both with visuals and also dialogue and Voice Over contained in the PK film. Such as the scene depicting the buildings of places of worship of each religion, and the way each religion performs worship and Peekay who says that in this world there are many religions and each religion has its own Belief or God, where each of these religions has a way in doing God's commands. The diferents in Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism symbol are the main core in this research.
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Alikberov, A. K. "THE PROBLEMS OF THE SYSTEM CLASSIFICATION OF RELIGIONS." Islam in the modern world 14, no. 3 (October 2, 2018): 181–96. http://dx.doi.org/10.22311/2074-1529-2018-14-3-181-196.
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The article is devoted to the system classifi cation of religions on the basis of various criteria, the most important of which is the communication one. As the cross-cultural method shows, there is no word «religion» in many languages o f the world, but there is its equivalent, denoting the connection of man with God and supernatural forces. The system classifi cation of religions is more a system of classifi cations than a classifi cation, which based on ideal, hypothetical models. It based on the object of worship (the religion of Nature, the religion of Tradition, the religion of Revelation), on the sources of the doctrine (the religion of the scriptures), on the methods of obtaining information, or, in the religious paradigm, religious knowledge /hidden truths (prophetic, non-prophetic, etc.). The author tries to fi nd conjugations between these classifi cations. The system-communication method is one of many possible ways of scientifi c knowledge of religion, which allows us to divide complex social essences and phenomena into composite elements, and each of them in their close interconnection and interaction with other elements of systematic knowledge, taking into account the specifi city of religious communication.
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Hanaoka, Eiko. "‘Bounds of Ethics’ - From the Standpoint of Absolute Nothingness." Tattva - Journal of Philosophy 5, no. 1 (June 14, 2013): 49–60. http://dx.doi.org/10.12726/tjp.9.3.
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In the contemporary world all kinds of culture, thought modes, philosophies and religions are complicatedly active. Social conditions of our contemporary world wear a nihilistic look which Nietzsche (1844-1900) prophesied as a fact, 200 years after his time. In this nihilistic ambience, the whole world seems to be overrun by various crimes neglecting morality and ethics. In such a world we are urged to consider how morals and ethics can be realized. In this meaning the „bounds of ethics‟ are considered in regard to the paradigms of different historical epochs as the framework and basis of life, culture and thinking. One of these paradigms, common to East and West, is the one based on being and nothingness: relative being, relative nothingness, absolute being, nihil, and absolute nothingness, which last-mentioned paradigm subsumes the other four. In essence, this paper will discuss how morality and ethics in the paradigm of absolute nothingness can finally act in oneness with religion and overcome nihilism in the contemporary world, even if it acts very slowly.
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Schwartz, Stephan A. "Nonlocal Consciousness and the Anthropology of Religion." DIALOGO 7, no. 2 (June 30, 2021): 237–44. http://dx.doi.org/10.51917/dialogo.2021.7.2.20.
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"Most discussions of religion center on dogmas and beliefs, either of a particular religion or a comparison across denomina- tions. I would like to look at religion from the perspective of a consciousness experimentalist, setting aside the dogmas and beliefs. When I look at religion, any religion, as an experimentalist, what I see is a cohort of people consensually holding a world- view. The process of assembling the cohort seems to me very much like Thomas Kuhn’s description of the paradigm process. The paradigm in religion is defined by scripture and dogma. The paradigms differ in many ways but they all have one thing in common. All are centered on the aspect of consciousness that in science we call nonlocal, and that is now being explicitly researched in near death studies, therapeutic intention work, and remote viewing. For me what is perhaps most interesting of all in studying both religions and the science of consciousness is that this is one of history’s great confluences, the practices of the religion and the practices of science have found common ground, and reached the same conclusions."
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Suheri, Suheri, and Haris Fatwa Dinal Maula. "Towards an Interreligious Engagement: A Case Study of Paguyuban Eklasing Budi Murko (PEBM) in Kulon Progo, Yogyakarta." Religió: Jurnal Studi Agama-agama 12, no. 1 (March 12, 2022): 64–82. http://dx.doi.org/10.15642/religio.v12i1.1861.
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The feeling of being the majority often drives people to hegemony other minorities. The presence of religious minorities seems marginalized because they do not have much power to assert their existence. This study examines the dynamic relationship between Paguyuban Eklasing Budi Murko (PEBM) followers and the religious majority in the Salamrejo. Thus, this research uses two theories: the indigenous religion paradigm and the non-formal interfaith dialogue. The research data is collected from an in-depth interview, literature studies, and mainstream online data. The hegemony assumption reveals that the feeling of the majority continues dominating society. In contrast, the hypothesis is too general. The relationship of PEBM as the indigenous religion and world religions community, particularly Islam, does not reflect this hypothesis. The dynamic relationships between PEBM and the majority groups in the village of Salamrejo are engaging with one another, which is influenced by two factors: First, Mbah Mangun is the elder and the most respected person in PEBM. Second, by the teachings of PEBM per se, which is very fluid to all religions in the paradigm of inter-subjectivity and interreligious engagement as a new strategy for PEBM to encourage social acceptance.
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Oostveen, Daan. "Religious Belonging in the East Asian Context: An Exploration of Rhizomatic Belonging." Religions 10, no. 3 (March 12, 2019): 182. http://dx.doi.org/10.3390/rel10030182.
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This article explores the hermeneutical challenges to understand religious belonging and religious identity in the East Asian context. In East Asia, religious identities have not always been as exclusively delineated, as is the case in Western models of religious diversity, for example in the so-called World Religions paradigm. Various theoretical frameworks are discussed in religious studies, sociology and anthropology of religion in China and East Asia, to acquire a better understanding of religious belonging. It is observed that two hermeneutical frameworks are used by scholars to discuss religious diversity: a hermeneutics of multiple religions and a hermeneutics of religiosity. The former analyses “religious belonging” as a “belonging to religious traditions”. In the latter, “religious belonging” is understood as transcending particular religious traditions. It is argued that we need to take another look at the philosophical concept of “multiplicity” to understand religious diversity and religious belonging. We can use the Deleuzian concepts of “rhizome” and “assemblage” to describe religious belongings in East Asia specifically and also religion in general. A rhizomatic thinking about religion enables us to reimagine the concept of religious belonging as rhizomatic belonging, and also, as is argued by Haiyan Lee and Mayfair Yang, make it possible to subvert power structures inherent to religion.
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Soedjono, Sri Rosmalina. "Diskursus Pluralisme Agama dalam Perspektif Aksi Komunikatif." El Madani : Jurnal Dakwah dan Komunikasi Islam 2, no. 02 (December 14, 2021): 205–36. http://dx.doi.org/10.53678/elmadani.v2i02.293.
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Discourse on religious pluralism emerged in the west along with the demands of globalization. Where the owner of power over the modern world wants an order that can bring together the various inhabitants of the world by removing various religious barriers and a single claim to the truth. But this current of view becomes problematic when it collides with the truth by various existing religions. The rejection is very strong, especially from within the Islamic religion. Although the concept of pluralism meets equality in Islam which means diversity, but the fundamental paradigm on which pluralism is built is very different, Western Pluralism departs from the value of secularism while Pluralism in Islam's view is built on the truth value of the revelation of the Qur'an and Hadith. Diversity according to Islam does not require that there is a truth that must be recognized together, but the truth of each religion must be defended. Furthermore, even though humans have different religions and views of life, according to Islam, fellow human beings must be able to work together within the boundaries of worldly affairs to create a just and compassionate life together with fellow human beings, while still holding fast to their respective religions. Although the atmosphere of interfaith dialogue does not need to be prevented and hindered each other, all in an atmosphere of freedom and harmony.
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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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Gardner, Andrew. "Students and the Study of Religion: The Extra-Curricular Origins of the World Religions Paradigm." Implicit Religion 23, no. 1 (September 23, 2020): 54–62. http://dx.doi.org/10.1558/imre.41048.
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Offutt, Stephen. "Multiple Modernities: The Role of World Religions in an Emerging Paradigm." Journal of Contemporary Religion 29, no. 3 (September 2, 2014): 393–409. http://dx.doi.org/10.1080/13537903.2014.945723.
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Umbu Deta, Krisharyanto. "The Ecological Dimension of Confucian Religion: Perceiving Human-Nature Relation in the Anthropocosmic Principle." Al-Adyan: Journal of Religious Studies 2, no. 2 (December 31, 2021): 122–32. http://dx.doi.org/10.15548/al-adyan.v2i2.3395.
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The religious discourse has been dominated by the paradigm of world religions especially the Abrahamic religions like Islam and Christianity, shaping the way religion being understood and associated with other issues. Its strong emphasis on the ultimate being called God has resulted in commonly accepted categories of what could be counted as religion or more religious. It then brings a strict distinction between the sacred and the profane or secular. The issues of ecology, economics, politics, etc., therefore, are often dissociated from religions. This paper aims to challenge that paradigm by promoting Confucian distinctive ways of being religious which have been commonly perceived as having much to do with humanity or social matters. This paper, by using literature study as the method of research, further show the important significance of Confucian religiosity on the issue of ecology. In so doing, the discussion is framed in the underlying assumption of the contemporary ecological discourse on the idea of interconnectedness that humanity and ecology, as well as social and natural science, are actually intertwined and inseparable. Putting that under the term ‘religiosity’, it broadens our understanding of religiosity and implies great significance religions can contribute to the contemporary issues. It is also assumed here that social welfare of human beings cannot be separated from natural welfare of non-human beings since both are interdependent.Wacana keagamaan yang didominasi oleh paradigma agama dunia khususnya agama-agama Abrahamik seperti Islam dan Kristen, membentuk cara padang terhadap agama yang dipahami dan dikaitkan dengan isu-isu lain. Penekanannya yang kuat pada wujud tertinggi yang disebut Tuhan telah menghasilkan kategori-kategori yang diterima secara umum dari apa yang dapat dianggap sebagai agama atau lebih religius. Ini kemudian membawa perbedaan tegas antara yang sakral dan yang profan atau sekuler. Oleh karena itu, isu-isu ekologi, ekonomi, politik, dan lail-lain., seringkali dipisahkan dari agama. Artikel ini bertujuan untuk menantang paradigma tersebut dengan mempromosikan cara-cara beragama yang khas Konfusianisme yang selama ini dianggap banyak berhubungan dengan kemanusiaan atau masalah sosial. Dengan menggunakan studi kepustakaan sebagai metode penelitian, selanjutnya artikel ini menunjukkan pentingnya religiositas Konfusianisme dalam masalah ekologi. Dengan demikian, diskusi dibingkai dalam asumsi yang mendasari wacana ekologi kontemporer tentang gagasan keterkaitan bahwa kemanusiaan dan ekologi, serta ilmu sosial dan alam, sebenarnya saling terkait dan tidak dapat dipisahkan. Menempatkan bahwa di bawah istilah 'religiusitas', itu memperluas pemahaman tentang religiositas dan menyiratkan signifikansi besar agama dapat berkontribusi pada isu-isu kontemporer. Di sini juga diasumsikan bahwa kesejahteraan sosial manusia tidak dapat dipisahkan dari kesejahteraan alam non-manusia karena keduanya saling bergantung.
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Yong, Amos. "A P(new)Matological Paradigm for Christian Mission in a Religiously Plural World." Missiology: An International Review 33, no. 2 (April 2005): 175–91. http://dx.doi.org/10.1177/009182960503300204.
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In this essay, the author summarizes previous work done (by himself and others) in the formulation of a theology of religions approached from the standpoint of the doctrine of the Holy Spirit (pneumatology), assesses the implications of such a pneumatological theology of religions for Christian mission in the religiously plural world of the twenty-first century, and responds to some of the most important critical questions regarding Christology, soteriology, and the doctrine of revelation that have been raised in response to this project so far.
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Bhang, Won Il. ""Beyond the Separation between the Religious Traditions and Theories: ""Toward New Paradigm of Teaching World Religions"""." Critical Review of Religion and Culture 34 (September 30, 2018): 92–123. http://dx.doi.org/10.36429/crrc.34.3.
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Harahap, Apriliyani, and Zaenuddin Zaenuddin. "Dari Konversi ke Resistensi: Strategi Kebertahanan Agama Lokal dalam Pusaran Pluralitas Terbatas." Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 4, no. 2 (December 31, 2020): 98. http://dx.doi.org/10.30983/fuaduna.v4i2.3381.
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<p><em>This article discusses the construction of defining religion in Indonesia which cannot be separated from the influence of the world religions paradigm. Indonesia is one of the countries that has implemented a religious management policy based on recognition, through Law no. 1/PNPS 1965 concerning the Prevention of Religious Abuse and/or Blasphemy. This research article focuses on examining how the patterns and strategies adopted by the adherents of local religions in Indonesia can exist in the middle of the vortex of recognition of official religions by the state. With the library research method analyzed using a content analysis approach, this article finds that the patterns and strategies used by adherents of local religions to maintain their existence are conversion or conversion, religious syncretism, and resistance, namely refuses to be affiliated with world religions. The various patterns and strategies that have emerged are the response of local religions to various state policies that co-opt their rights, especially civil rights in services and fulfillment of their needs, including civil registration, access to education, health facilities and facilities, to the registration of marriage.</em></p><p> Artikel ini membahas tentang konstruksi pendefinisian agama di Indonesia yang tidak lepas dari pengaruh paradigma agama dunia. Indonesia merupakan salah satu negara yang menerapkan kebijakan pengelolaan agama berdasarkan pengakuan, melalui UU No. 1/PNPS Tahun 1965 Tentang Pencegahan Penyalahgunaan dan/atau Penodaan Agama. Riset artikel ini fokus untuk mengkaji bagaimana pola dan strategi yang diterapkan oleh para penganut agama Lokal di Indonesia agar dapat eksis di tengah pusaran pengakuan agama-agama resmi oleh negara. Dengan metode studi kepustakaan (<em>library research) </em>yang dianalisis menggunakan pendekatan analisis isi <em>(content analysis)</em><em>, </em>artikel ini menemukan bahwa pola dan strategi yang digunakan oleh penganut agama lokal dalam mempertahankan eksistensinya adalah dengan melakukan konversi atau pindah agama, sinkretisme agama, dan resistensi, yakni menolak untuk diafiliasikan dengan agama dunia. Ragam pola dan strategi yang mengemuka ini sebagai respon agama lokal terhadap berbagai kebijakan negara yang mengkooptasi hak-hak mereka, terutama hak-hak sipil dalam pelayanan dan pemenuhan kebutuhannya, baik pencatatan sipil, akses pendidikan, sarana dan fasilitas kesehatan, hingga pencatatan perkawinan.</p>
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Harahap, Apriliyani, and Zaenuddin Zaenuddin. "Dari Konversi ke Resistensi: Strategi Kebertahanan Agama Lokal dalam Pusaran Pluralitas Terbatas." Jurnal Fuaduna : Jurnal Kajian Keagamaan dan Kemasyarakatan 4, no. 2 (December 31, 2020): 98. http://dx.doi.org/10.30983/fuaduna.v4i2.3381.
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<p><em>This article discusses the construction of defining religion in Indonesia which cannot be separated from the influence of the world religions paradigm. Indonesia is one of the countries that has implemented a religious management policy based on recognition, through Law no. 1/PNPS 1965 concerning the Prevention of Religious Abuse and/or Blasphemy. This research article focuses on examining how the patterns and strategies adopted by the adherents of local religions in Indonesia can exist in the middle of the vortex of recognition of official religions by the state. With the library research method analyzed using a content analysis approach, this article finds that the patterns and strategies used by adherents of local religions to maintain their existence are conversion or conversion, religious syncretism, and resistance, namely refuses to be affiliated with world religions. The various patterns and strategies that have emerged are the response of local religions to various state policies that co-opt their rights, especially civil rights in services and fulfillment of their needs, including civil registration, access to education, health facilities and facilities, to the registration of marriage.</em></p><p> Artikel ini membahas tentang konstruksi pendefinisian agama di Indonesia yang tidak lepas dari pengaruh paradigma agama dunia. Indonesia merupakan salah satu negara yang menerapkan kebijakan pengelolaan agama berdasarkan pengakuan, melalui UU No. 1/PNPS Tahun 1965 Tentang Pencegahan Penyalahgunaan dan/atau Penodaan Agama. Riset artikel ini fokus untuk mengkaji bagaimana pola dan strategi yang diterapkan oleh para penganut agama Lokal di Indonesia agar dapat eksis di tengah pusaran pengakuan agama-agama resmi oleh negara. Dengan metode studi kepustakaan (<em>library research) </em>yang dianalisis menggunakan pendekatan analisis isi <em>(content analysis)</em><em>, </em>artikel ini menemukan bahwa pola dan strategi yang digunakan oleh penganut agama lokal dalam mempertahankan eksistensinya adalah dengan melakukan konversi atau pindah agama, sinkretisme agama, dan resistensi, yakni menolak untuk diafiliasikan dengan agama dunia. Ragam pola dan strategi yang mengemuka ini sebagai respon agama lokal terhadap berbagai kebijakan negara yang mengkooptasi hak-hak mereka, terutama hak-hak sipil dalam pelayanan dan pemenuhan kebutuhannya, baik pencatatan sipil, akses pendidikan, sarana dan fasilitas kesehatan, hingga pencatatan perkawinan.</p>
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Goshadze, Mariam. "The Journey of Secularism: Following the Footsteps of the World Religions Paradigm." Implicit Religion 22, no. 1 (November 15, 2019): 72–77. http://dx.doi.org/10.1558/imre.40121.
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Henley, Alexander. "Normalization through Religious Representation." Implicit Religion 23, no. 4 (May 5, 2022): 363–87. http://dx.doi.org/10.1558/imre.20626.
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This article examines a secular liberal state’s demand for religious representation of minorities, exploring how one heterodox Muslim community has responded to this demand in a context of intense public scrutiny. In order to gain recognition and rights as a legitimate religious community in modern Lebanon, Druze leaders created a new figurehead to look something like the head of a Christian church. Their project offers a striking case of how a secular democracy can end up generating the “religion” it expects to find; how the politics of religious representation can transform Muslim communities that lack a church-like structure; how ambiguous the notion of “religious representation” turns out to be when these Muslims try to do it from scratch; and how much harder heterodox Muslims often have to work to gain recognition within a world religions paradigm.
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Kubarev, V. V. "SYNCHRONIZATION OF HISTORICAL AND RELIGIOUS CHRONICLES." EurasianUnionScientists 11, no. 5(74) (June 14, 2020): 25–35. http://dx.doi.org/10.31618/esu.2413-9335.2020.11.74.813.
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The author correctly synchronizes historical and religious Chronicles of the Ancient World based on a short chronology and linking events to unique celestial phenomena reflected in the annals and Scriptures. The author believes that discrepancies in dates,geographical localities and ethnic origin of historical and religious figures are due to erroneous traditional chronology and historical geography, as well as the deliberate adaptation of phenomena and events to an established paradigm. In addition, differences in religious traditions and facts of real history are caused by ignorance and fanaticism of adherents certain religions
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Owen, Suzanne. "The Persistence of the World Religions Paradigm: Response to Jacob Barrett’s “Critical Theory in World Religions: An Experiment in Course (re)Design”." Implicit Religion 23, no. 3 (July 19, 2021): 233–36. http://dx.doi.org/10.1558/imre.43227.
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Quinn, Frederick. "Toward ‘Generous Love’: Recent Anglican Approaches to World Religions." Journal of Anglican Studies 10, no. 2 (December 20, 2011): 161–82. http://dx.doi.org/10.1017/s1740355311000295.
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AbstractHow should Anglicans regard other religions? The approaches of a number of Anglican writers considered in this article are valuable, both to Anglicans and to others, beginning with F.D. Maurice in the late nineteenth century. Others include Kenneth Cragg, an Arabist and Evangelical; Alan Race, author of the Exclusivist, Inclusivist, and Pluralist paradigm; Kwok Pui-Lan, a contemporary Asian feminist; Ian S. Markham, who proposes a ‘Theology of Engagement’; Rowan Williams, Archbishop of Canterbury and an important writer on the theology of Raimon Panikkar; David F. Ford, proponent of the Cambridge Scriptural Reasoning (SR) program that seeks ‘better quality disagreement’; and Keith Ward, whose systematic theology develops a concept of ‘convergent spirituality’. Moving from the theoretical to the practical, the article discusses the global United Religions Initiative of William E. Swing, former Episcopal Bishop of California. Collectively, these authors provide a range of intersecting Anglican approaches to the evolving question of Anglican relations with other world religions.
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Khan, Aisha. "American religion: diaspora and syncretism from Old World to New." New West Indian Guide / Nieuwe West-Indische Gids 77, no. 1-2 (January 1, 2003): 105–10. http://dx.doi.org/10.1163/13822373-90002531.
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[First paragraph]Nation Dance: Religion, Identity, and Cultural Difference in the Caribbean. PATRICK TAYLOR (ed.). Bloomington: Indiana University Press, 2001. x +220 pp. (Paper US$ 19.95)Translating Kali 's Feast: The Goddess in Indo-Caribbean Ritual and Fiction. STEPHANOS STEPHANIDES with KARNA SINGH. Amsterdam: Rodopi, 2000. xii + 200 pp. (Paper US$ 19.00)Between Babel and Pentecost: Transnational Pentecostalism in Africa and Latin America. ANDRÉ CORTEN & RUTH MARSHALL-FRATANI (eds.). Bloomington: Indiana University Press, 2001. 270 pp. (Paper US$ 22.95)Encyclopedia of African and African-American Religions. STEPHEN D. GLAZIER (ed.). New York: Routledge, 2001. xx + 452 pp. (Cloth US$ 125.00)As paradigms and perspectives change within and across academie disciplines, certain motifs remain at the crux of our inquiries. Evident in these four new works on African and New World African and South Asian religions are two motifs that have long defined the Caribbean: the relationship between cultural transformation and cultural continuity, and that between cultural diversity and cultural commonality. In approaching religion from such revisionist sites as poststructuralism, diaspora, hybridity, and creolization, however, the works reviewed here attempt to move toward new and more productive ways of thinking about cultures and histories in the Americas. In the process, other questions arise. Particularly, can what are essentially redirected language and methodologies in the spirit of postmodern interventions teil us more about local interpretation, experience, and agency among Caribbean, African American, and African peoples than can more traditional approaches? While it is up to individual readers to decide this for themselves, my own feeling is that it is altogether a good thing that these works still echo long-standing conundrums: the Herskovits/Frazier debate over cultural origins, the tensions of assimilation in "plural societies," and the significance of religion in everyday life. Perhaps one of the most important lessons that research in the Caribbean has for broader arenas of scholarship is that foundational questions are tenacious even in the face of paradigm shifts, yet can always generate new modes of inquiry, defying intellectual closure and neat resolution.
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Havlicek, Jakub. "World Religions Paradigm, legal system and education. The case of the Czech Republic." Journal of Beliefs & Values 39, no. 3 (April 5, 2018): 344–57. http://dx.doi.org/10.1080/13617672.2018.1433920.
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Schebet, Eduard. "TRIADOLOGY AS THE OCCULT BASIS OF ECUMENISM." Sophia. Human and Religious Studies Bulletin 13, no. 1 (2019): 54–57. http://dx.doi.org/10.17721/sophia.2019.13.13.
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The modern religious world is characterized by the intensification of global tendencies, which, above all, are expressed in the ecumenical movement, in which almost all religious communities of the world participate, which forms a qualitatively different religious reality. At the same time, influence and significance of esoteric and occult teachings, movements and ideas in the modern world is increasing. Thus, arises the question of determining the role and place of the occult foundations in the modern ecumenical movement, which will enable a qualitatively different understanding of the essence of modern religious processes. The presented article considers the Doctrine of the Trinity in the context of the ecumenical theological discourse and the occult tradition as a fundamental component of the formation of world religious unity. The main tasks of the article is to determine the ecumenical foundations in the Doctrine of the Trinity, as well as to determine the meaning of the doctrine in modern ecumenism. In this regard, modern Doctrine of the Trinity was compared with occult Triadology, as a result of which common pantheistic foundations were revealed. Thus, the article showed that the Doctrine of the Trinity is revealed in the pantheistic paradigm as an expression of the global Trinitarian principle. At the same time, it was showed that the Doctrine of the Trinity is a fundamental theurgic principle for the main part of occult teachings and esoteric religions. It was also revealed that in the ecumenical discourse the Doctrine of the Trinity performs as a fundamental principle that is common to esoteric and classical religious systems. Performs as the principle around which most of the world's religions are integrated. Also it should be underline that the Trinitarian paradigm has many common positions with pantheism and pneumatology, where many pantheistic ideas are expressed. Ecumenical teaching has a global character, than it converges with pantheism. And, in this regard, the Doctrine of the Trinity gets special importance in the ecumenical movement, which is more pronounced in pneumatological discourse. Thus, there is an actualization of occultism in the modern world and the importance of occult ideas and concepts in the religious world is growing. Arises the integration of occult teachings with classical religious systems.
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Sadequee, Sharmin. "Surveillance, Secular Law, and the Reconstruction of Islam in the United States." Surveillance & Society 16, no. 4 (December 15, 2018): 473–87. http://dx.doi.org/10.24908/ss.v16i4.6979.
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Surveillance is often understood as simply a tool for collecting information, and opposition to the surveillance practices of the US government frequently relies on the analytical framework of privacy and rights violations. Other critical analyses of surveillance practices use the lenses of racial discrimination and/or neocolonial political domination. While all of these are valuable approaches, they downplay the extent to which specific modes of existence and ways of being have been targeted in the current surveillance paradigm. In this paper I discuss the role of religion and its relationship to the law—in other words, the state’s control of “appropriate” religion—in defining surveillance practices. Using critical interpretive and deconstructive readings of the discourse surrounding the surveillance paradigm, I show that surveillance is used as an instrument to revise and alter modes of non-Western moral and ethical life and to render human subjects more suitable for assimilation into the burgeoning secular/liberal world order, including its concept of “appropriate” religion. I argue that the current mode of government suspicion and surveillance in the US continues long-standing demarcations between acceptable and unacceptable religion in secular law (and in liberal/secular Western societies more broadly), and I demonstrate how this paradigm subordinates and marginalizes non-Protestant religions. In order to fully understand the US surveillance state, we need to pay attention to the way that secular order attempts to define and shape non-Protestant religions and in so doing endangers its own democratic principles of tolerance and neutrality.
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Khaletskyj, O. V. "World-development of historical and spiritual that is its event-idea-development as a world of faith." Scientific Messenger of LNU of Veterinary Medicine and Biotechnologies 21, no. 92 (May 11, 2019): 147–54. http://dx.doi.org/10.32718/nvlvet-e9225.
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According to modern scientific and philosophical representations, the world is its creation as development. Because of anthroponoospherization, world development appears as a historical and spiritual development. A measure of progressive development are: 1) the completeness of the implementation of legislative tendency (directions) of development, 2) the superiority of the old to new, 3) the increase of consciousness and spiritual factors of development. In the development of society, the historical-spiritual appear to it: 1) degrees, 2) local ways (civilization) actually happen-ideas-development, which are: 1) initial with the stages of anthroposociogenesis, tribal community of collectors and hunters, the clan community of farmers and herders, 2) agrarian society with the stages of the first civilizations of the copper stone age (Ancient Egyptian, Sumerian-Babylonian, Indo, Aegean, Hatto-Smallasian Early Chinese, Ancient American) iron age from the 1st millennium BC of ancient (Middle East, Antique, Ancient Indian and Ancient Chinese) and medieval (Far Eastern, Indian, Austrian, Central Asian, Iranian-Islamic, Eastern Christian and West Christian local civilizations) and so-called industrial society with preindustrialization XVIІІ-mid. ХVІІ century, industrialization the middle of ХVІІ–ХІХ centuries, industrial first half of Twentieth century and, the middle of XX century, the globalization-information stages of development with the corresponding all of them-events-ideas-development. Stages of development are determined by their main direction. Civilizations can be defined as local socio-culturaland organisms that are inherent in the physiognomic unity of distinctive features. In the process of historical development there is a growth of conscious-spiritual factors of development (socio-cultural paradigm), mainly as the implementation of various socio-cultural projects, which prompts the creation of consciously projected, intellectually creative, idea-creative, spiritually-constructed world as it happens-idea- development. Events are actingknowledged as ideas, and ideas are projected as development. All further history of mankind is the deduction and embodiment of consciously-projected ideas. Socio-cultural projects require the realization, and that’s why historical development is somehow dejected, and is carried out as some kind of enthusiasm. Religion - faith in God through the cult, what is the act of consciousness (faith) of world creation (God) through its activation in itself (the cult). The historical-spiritual world-development are as follows: 1) the continuation of the world creation, 2) the belief of realization as a kind of locomotive, because of what 3) religious socio-cultural projects of spiritual world transformation are currently the largest. From the New Times monotheism comes into the secular phase of practicing faith. From the seventeenth century humanity passes to industrial ways of development and to the twentieth century. the world economy is formed, world politics and world spirituality that are from the middle of Twentieth century turn into the globalization-informational period of “the inventive future”, when any social and cultural projects can be implemented. There is a world civilization as a cathedral unity of national cultures. In the field of religious, there is not immorality, but newly-religions as a God's gradual faith. Innovation faith occurs as: 1) ecumenization, 2) secularization, and 3) new secular dynastic theologians. A peculiar “spiritual evaporation” of globalization processes is the maturation of the so-called universal religion. There can be no universal religion, only a universal faith can be. Universal religion is not a separate religion, but the unity of all religions of the world as its spiritual transformation. Universal religion arises as 1) activation of the creative forces of man, 2) the locomotive of socio-cultural projects that require the faith realization, 3) as a social and cultural project for the spiritual transformation of the world (God's reign, etc.). The unity of all religions in the world is currently the most expressed in theistic evolutionism, which in modern universal evolutionism receives a scientific and philosophical justification, where a new process-creative-centric image of the world for its transformation arises. Secular gradual faith passes into the development of the world, world-wide – the consciousness of the world as its development, which is achieved by the event-idea-development. The world of faith appears in three hypostases: 1) as the unity of all religions of the world as its spiritual transformation, 2) the world is not religion, but faith, and 3) acts consciousness of the world as its development. Concentration of the meanings of spiritual uplift form the so-called spiritual republics (Zion, Shambhala, mountainous Jerusalem, etc.) as our antisocial spiritual homeland. World-development of historical-spiritual appears as an intelligent world development (World building).
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Haganta, Karunia, and Firas Arrasy. "Agama, Modernisme, dan Kepengaturan: Agama Lokal Pasca-1965." Panangkaran: Jurnal Penelitian Agama dan Masyarakat 5, no. 1 (June 15, 2021): 29–47. http://dx.doi.org/10.14421/panangkaran.2021.0501-02.
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This article aims to examine the relationship between the state and local religions which underwent major changes after the September 30, 1965 Movement. Local religions experienced marginalization after the 1965 tragedy, ranging from the stigma of atheism to not being recognized as a religion, but a culture that needs to be fostered and even prevented become a new religion. We analyze local state-religion relations from the perspective of James C. Scott's high-modernism and Michel Foucault's governmentality. In our analysis, the state plays a role in this process of marginalization by reproducing a modernity vision that is full of simplification of the complexity of local religions. Through various policies, the state carries out regulations that aim to change adherents of local religions to being good citizens according to the standards set by the state. The recognition given to local religions is very limited and even shows other discriminatory characteristics of the state such as determining monotheism as the standard of a religion, a criterion that is highly biased in the paradigm of world religions. We conclude that the state is not a solution because of the nature of modernity and the simplification it always contains.[Artikel ini bertujuan untuk mengamati relasi antara negara dengan agama lokal yang mengalami perubahan besar setelah terjadinya Gerakan 30 September 1965. Agama lokal mengalami marginalisasi setelah tragedi 1965, mulai dari stigma ateisme sampai tidak diakui sebagai agama, melainkan suatu kebudayaan yang perlu dibina dan bahkan dicegah untuk menjadi agama baru. Kami menganalisis relasi negara-agama lokal melalui perspektif high-modernism James C. Scott dan kepengaturan (governmentality) Michel Foucault. Dalam analisis kami, negara berperan dalam proses marginalisasi tersebut dengan mereproduksikan visi modernitas yang penuh simplifikasi terhadap kompleksitas agama lokal. Melalui berbagai kebijakan, negara melakukan kepengaturan yang bertujuan untuk mengubah penganut agama lokal menjadi subjek warga negara yang baik sesuai dengan standar yang telah ditetapkan negara. Pengakuan yang diberikan terhadap agama lokal amat terbatas dan bahkan menunjukkan sifat diskriminatif lain dari negara seperti menentukan monoteisme sebagai standar suatu agama, kriteria yang amat bias paradigma agama dunia. Kami menyimpulkan negara bukan solusi karena watak modernitas dan kepengaturan yang selalu dikandungnya.]
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Sukirno, Sukirno. "Politik Hukum Pengakuan Hak atas Administrasi Kependudukan Bagi Penganut Penghayat Kepercayaan." Administrative Law and Governance Journal 2, no. 2 (June 2, 2019): 268–81. http://dx.doi.org/10.14710/alj.v2i2.268-281.
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Abstract This article is motivated by the existence of various laws and regulations that discredit and discriminate against believers to get their rights guaranteed by Article 29 paragraph (2) of the 1945 Constitution of the Republic of Indonesia which affirms the right to freedom of religion and belief. The problem raised is what legal politics underlie legislation that prevents trustees from obtaining the same rights as other Indonesian citizens. The search results found that the legal politics underlying the discrediting legislation and discriminating against religious believers were the legal politics of the world religions paradigm which gave the majority the religious role to intervene in government policies to marginalize religious minorities. Keywords: legal politics, belief groups. Abstrak Artikel ini dilatar belakangi adanya berbagai peraturan perundang-undangan yang mendiskreditkan dan mendiskriminasi penghayat kepercayaan untuk mendapatkan hak-haknya yang sudah dijamin oleh Pasal 29 ayat (2) UUD NRI 1945 yang menegaskan hak kebebasan beragama dan berkepercayaan. Permasalahan yang diangkat adalah politik hukum apa yang melandasi peraturan perundang-undangan yang menghalangi penghayat kepercayaan untuk memperoleh hak-hak yang sama sebagaimana warga negara Indonesia lainnya. Hasil penelusuran menemukan bahwa politik hukum yang melandasi peraturan perundang-undangan yang mendiskreditkan dan mendiskriminasi penghayat kepercayaan adalah politik hukum paradigma agama dunia yang memberikan peran agama mayoritas untuk mengintervensi kebijakan pemerintah untuk meminggirkan agama minoritas atau kepercayaan. Kata kunci: Politik Hukum, Penghayat Kepercayaan.
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Hedges, Paul. "Deconstructing Religion: Some Thoughts on Where We Go From Here — A Hermeneutical Proposal." Exchange 47, no. 1 (January 18, 2018): 5–24. http://dx.doi.org/10.1163/1572543x-12341465.
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Abstract This paper overviews contemporary debates on the deconstruction / historization of the category ‘religion’. It argues that a hard deconstruction which seeks to suggest the term is an empty signifier and analytically useless is unfounded philosophically and empirically. However, a soft deconstruction which accepts the problems of employing the term, especially as found in the World Religions Paradigm, but suggests that ‘religion’ remains a useful tool to describe a specific social reality, is well founded. The article extends current debates by showing how philosophical hermeneutics, especially as exemplified by Hans-Georg Gadamer’s work, supports the soft deconstructive approach and further shows the conceptual inadequacy of hard deconstruction.
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Kubacki, Zbigniew Józef. "Religious Pluralism from the Catholic Point of View." Verbum Vitae 39, no. 2 (June 30, 2021): 527–42. http://dx.doi.org/10.31743/vv.12297.
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The question about how religious pluralism should properly be understood from the Catholic point of view has been asked since the outset of Christianity. It was also formulated in the context of A Document on Human Fraternity for World Peace and Living Together signed by Pope Francis and the Grand Imam of Al-Azhar, Ahmad Al-Tayyeb. The present article gives a theological interpretation of the sentence included in the Abu Dhabi document: “The pluralism and the diversity of religions, color, sex, race and language are willed by God in His wisdom, through which He created human beings.” It argues that this passage should be understood correctly within the inclusivist paradigm that recognizes and confers to non-Christian religions and to religious pluralism a status de iure without jeopardizing the foundations of Catholic faith: the unicity and salvific universality of Jesus Christ and the Church. In conclusion, the question concerning the application of the assertion to the case of Islam has been explored.
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Husgafvel, Ville. "On the Buddhist roots of contemporary non-religious mindfulness practice: Moving beyond sectarian and essentialist approaches." Temenos - Nordic Journal of Comparative Religion 52, no. 1 (June 1, 2016): 87–126. http://dx.doi.org/10.33356/temenos.55371.
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Mindfulness-based practice methods are entering the Western cultural mainstream as institutionalised approaches in healthcare, education, and other public spheres. The Buddhist roots of Mindfulness-Based Stress Reduction (MBSR) and comparable mindfulness-based programmes are widely acknowledged, together with the view of their religious and ideological neutrality. However, the cultural and historical roots of these contemporary approaches have received relatively little attention in the study of religion, and the discussion has been centred on Theravāda Buddhist viewpoints or essentialist presentations of ‘classical Buddhism’. In the light of historical and textual analysis it seems unfounded to hold Theravāda tradition as the original context or as some authoritative expression of Buddhist mindfulness, and there are no grounds for holding it as the exclusive Buddhist source of the MBSR programme either. Rather, one-sided Theravāda-based presentations give a limited and oversimplified picture of Buddhist doctrine and practice, and also distort comparisons with contemporary non-religious forms of mindfulness practice. To move beyond the sectarian and essentialist approaches closely related to the ‘world religions paradigm’ in the study of religion, the discussion would benefit from a lineage-based approach, where possible historical continuities and phenomenological similarities between Buddhist mindfulness and contemporary non-religious approaches are examined at the level of particular relevant Buddhist teachers and their lineages of doctrine and practice.
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Al Alwani, Taha J. "Some Remarks on the Islamic and the Secular Paradigms of Knowledge." American Journal of Islam and Society 12, no. 4 (January 1, 1995): 539–44. http://dx.doi.org/10.35632/ajis.v12i4.2355.
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By the time secularist thought had succeeded, at an intellectuallevel, in challenging the authority of the Church, its roots had alreadytaken firm hold in western soil. Later, when western political and economicsystems began to prevail throughout the world, it was only naturalthat secularism, as the driving force behind these systems, shouldgain ascendency worldwide. In time, and with varying degrees of success,the paradigm of positivism gradually displaced traditional andreligious modes of thinking, with the result that generations of thirdworld thinkers grew up convinced that the only way to “progress” andreform their societies was the way of the secular West. Moreover, sincethe experience of the West was that it began to progress politically,economically, and intellectually only after the influence of the Churchhad been marginalized, people in the colonies believed that they wouldhave to marginalize the influence of their particular religions in orderto achieve a similar degree of progress. Under the terms of the newparadigm, turning to religion for solutions to contemporary issues is anabsurdity, for religion is viewed as something from humanity’s formativeyears, from a “dark” age of superstition and myth whose time hasnow passed. As such, religion has no relevance to the present, and allattempts to revive it are doomed to failure and are a waste of time.Many have supposed that it is possible to accept the westernmodel of a secular paradigm while maintaining religious practices andbeliefs. They reason that such an acceptance has no negative impactupon their daily lives so long as it does not destroy their places ofworship or curtail their right to religious freedom. Thus, there remainshardly a contemporary community that has not fallen under the swayof this paradigm. Moreover, it is this paradigm that has had the greatestinfluence on the way different peoples perceive life, the universe,and the role of humanity as well as providing them with an alternativeset of beliefs (if needed) and suggesting answers to the ultimate questions ...
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Brivio, Alessandra. "Notes sur le Culte des Orisa et Vodun: Pierre Fatumbi Verger and the Study of “African Traditional Religion”." History in Africa 40, no. 1 (August 6, 2013): 275–94. http://dx.doi.org/10.1017/hia.2013.13.
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AbstractThis article examines Pierre Verger’s Notes sur le culte des Orisa et Vodun à Bahia, la Baie de tous les Saints, au Brésil et à l’ancienne côte des esclaves en Afrique and aims to investigate his position in relation to the study of religion, Vodun in particular, in the African context, and his contribution to the construction of an “African traditional religion” paradigm. In Notes sur le culte des Orisa et Vodun, Verger intended to make a comparative analysis of “African sources” and “Brazilian remnants” in order to ascertain what had survived the middle passage. This article seeks to highlight the innovative perspectives Verger introduced to the study of religions in Africa, perspectives that included a wide use of historical sources and a deep involvement in field research, and to point up his different methodological position on the two sides of the Atlantic. In Africa he sought pure tradition, while in Brazil he emphasized the modernity of the African religions that proved able to survive the Atlantic passage and resist the hegemonic powers of the New World.
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Laughlin, Jack, and Kornel Zathureczky. "Religion, Education, and Law." Journal of Law, Religion and State 5, no. 2 (March 13, 2017): 148–73. http://dx.doi.org/10.1163/22124810-00502003.
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Religion and state, more specifically religion and law, and religion and education are sub-fields that have received considerable scholarly attention. The interstices between these fields have been much less scrutinized, although it is within these spaces where the particular normativities produced and managed by state, law, and religion can be critically assessed, and where the nature of their interaction can be evaluated. We examine the intersecting normativities of religion with the secular public sphere, with education, and with the law, and their discursive fields with respect to the Programme d’Éthique et culture religieuse (ECR) of the Québec Ministry of Education. The distinct interests associated with these discursive fields meet at bases of common concern: religious pluralism, accommodation, and social cohesion. A common discourse emerges here that is informed by what critics identify as the World Religions Paradigm (WRP). Rather than examine the ECR simply with respect to its dependence on the WRP, we show how the discourses of the general public, education, and law in Québec and Canada meet to reinforce the WRP to produce a singular normativity that determines the shape of public discourses and representations of religion. In its effort to manage religious freedom and promote multiculturalism, the state (legislatively, legally, and educationally) generates the concrete terms by which citizens are to enact both. The logic of the overlapping normativities in the management of religious freedom and promotion of religious pluralism by the state creates the concrete terms by which religious identity and citizenship are defined.
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Roelofse, J. R. "A Paradigm shift in pre-theoretical deliberations on crime within spiritual existentialism." Theologia Viatorum 41, no. 1 (June 30, 2017): 48–74. http://dx.doi.org/10.4102/tv.v41i1.19.
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Explanations on the origins of life, spiritual possession and death after life cannot be explained from a naturalistic, positivistic methodological view point simply because scientists have not ventured deep enough to develop measuring instruments for these phenomena. This inadequacy in positivism has led to the exclusion of theoretical explanations of crime and desistance as a result of spirituality. The anomaly can be discharged, had it not been that a bias has developed against spiritual phenomena which is substantiated in this article. In a liberal world, emphasising freedom of conscience and speech, this is a contradiction worthy of enquiry. Our existential world has for ages been affected by behaviour, claimed to be influenced by the supernatural. The question is whether criminologists can ignore phenomena such as spiritual possession claimed by especially Africans, aboriginal peoples and some religions? Many perpetrators, by their own testimonies, as indicated in the article, have been motivated by spiritual phenomena in the perpetration of crime. It is necessary to indicate that the article does not favour a purely spiritual (or religious) approach to crime but calls for an epistemological assumption within Criminology that encourages philosophical debates and theory development, giving consideration to spirituality. This article argues for a pre-theoretical debate in criminological philosophy1 and to develop our research into a phenomenological capacity to deal with metaphysical issues.