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Articles de revues sur le sujet « Social sciences -> sociology -> sociology of religion »

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Auteur : Grafiati
Publié le 25 juillet 2024
Mis à jour le 26 juillet 2024

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1

Watier, Patrick. « G. Simmel : religion, sociologie et sociologie de la religion / Religion, Sociology and Sociology of Religion ». Archives de sciences sociales des religions 93, no 1 (1996) : 23–50. http://dx.doi.org/10.3406/assr.1996.1014.

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2

MacMillen, S. L. « The Sociology of Religion ». Sociology of Religion 70, no 2 (20 mai 2009) : 203–4. http://dx.doi.org/10.1093/socrel/srp023.

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Muttaqin, Husnul. « MENUJU SOSIOLOGI PROFETIK ». Jurnal Sosiologi Reflektif 10, no 1 (9 septembre 2016) : 219. http://dx.doi.org/10.14421/jsr.v10i1.1147.

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Modern social sciences, including sociology, believe that religion is outside the world of science. The growth of the sciences is characterized by their secular perspectives. On the other side, the idea of islamization of social sciences is trapped in the dichotomy between secular social sciences and Islamic social sciences. In this article, the writer discuss an alternative paradigm of the integration between social science (Sociology) and religion. Based on the idea of Prophetic Social Science proposed by Kuntowijoyo, the writer states the importance of an alternative paradigm to develop sociology, called Prophetic Sociology. Prophetic Sociology is constructed based on three fundamental and integral pillars: humanization, liberation and transcendence.
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Zrinščak, Siniša. « Religion and politics : challenges to the social scientific study of religion ». Religion and society in Central and Eastern Europe 15, no 1 (29 décembre 2022) : 5–19. http://dx.doi.org/10.20413/rascee.2022.15.1.5-19.

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Based on a literature review, this paper addresses how political science and sociology incorporate religion in their theories and research. A particular focus is placed on how both sciences theorise the relationship between religion and politics. The paper argues that political science and sociology struggle with incorporating religion into their main theories, which reflect different views on religion’s importance and its overall role in contemporary societies. Some key concepts, such as ‘politicisation’ and ‘religionisation’, are also discussed. A brief overview of the scholarship of religion in Central and Eastern Europe since the fall of communism is used as an example of how the radically changed social and political context was reflected in the scholarship. The paper’s final section summarises current debates on religion, populism and culture in political science and sociology. It shows how a new way of communicating political messages produces complex and contradictory references to religion. While this is captured in the literature by interpreting religion as a cultural identity marker, the argument is that this should not be dissociated from the role of secular actors in imposing cultural features on some religions or political features on others.
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Habib Abdillah, Seka Andrean, et Aulia Diana Devi. « Pendidikan Islam Dalam Perspektif Pendekatan Sosiologi ». Al - Azkiya : Jurnal Ilmiah Pendidikan MI/SD 5, no 2 (1 décembre 2020) : 143–49. http://dx.doi.org/10.32505/v4i1.1007.

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Sociological is the approach of the study of education, delivering to understand the relationship of sociology with education. This study aims to find out about Islamic education in the perspective of sociological approach. The research method used is library research, then analyzed and presented the results of data findings objectively. The results showed that the sociology of education has a diverse perspective, in line with the diversity that occurs in the perspective of sociology studies in general. The importance of a sociological approach in understanding religion, because there are many religious teachings related to social problems. The amount of religious attention to this social problem further encourages religions to understand social sciences as a tool to understand their religion. The way of understanding in the approach of the sociology of religion can be easy for those of us who are still too lay because religion is derived also because of social interests. The sociological approach as an educational sociological approach consists of individual approach, social approach, and interaction approach.
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Montgomery, Robert L. « Can Missiology Incorporate More of the Social Sciences ? » Missiology : An International Review 40, no 3 (juillet 2012) : 281–92. http://dx.doi.org/10.1177/009182961204000305.

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This article advocates improving the use of the social sciences in the field of missiology in the two main branches of American Protestantism, evangelical and mainline Christianity. The former branch needs to add sociology to the anthropology already being used in missiology and to stay in communication with these social scientific professional fields. The latter branch needs to add both sociology and anthropology to the theological-historical discipline already being used in missiology, especially in its theological seminaries. The reasons for the different approaches of the two branches are discussed. This is followed by recommendations to each branch for meeting the challenge of making a more effective use of the social sciences in aiding missiology to analyze the major shifts taking place in global religions, including Christianity. Notes on the potential contributions of the sociology of religion to missiology are added before concluding comments.
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Beaman, Lori, Kieran Flanagan et Peter C. Jupp. « Postmodernity, Sociology and Religion ». Sociology of Religion 59, no 1 (1998) : 96. http://dx.doi.org/10.2307/3711972.

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Keller, Reiner. « Entering Discourses : A New Agenda for Qualitative Research and Sociology of Knowledge ». Qualitative Sociology Review 8, no 2 (30 août 2012) : 46–75. http://dx.doi.org/10.18778/1733-8077.8.2.04.

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The article argues for a new agenda in qualitative research and sociology of knowledge. It starts with the assumption that meaning-making activities which lie at the heart of sociology’s interpretative paradigm today are widely embedded in expert proceedings and organized or institutionalized work on symbolic ordering. This holds true for the sciences or other specialized discourse realms (like religion), but it also counts for public discourses/public arenas. While interpretative traditions in sociology have addressed issues of discourse research, they did not succeed in establishing a proper sociological approach to discourse. Therefore, the article proposes a sociology of knowledge approach to discourse (SKAD), located in the social constructivist tradition of Peter L. Berger and Thomas Luckmann. Such an approach is able to account for discourses as processes of symbolic ordering and to take up questions of discourse research raised by French philosopher Michel Foucault. Foucault indeed insisted on discourses as “truth games” and activities which set up knowledge claims. But, this interest in politics of knowledge has not so far been taken up in today’s arenas of discourse research. Therefore, SKAD proposes concepts and procedures for a new agenda of sociology of knowledge, deeply committed to qualitative and interpretative research traditions in sociology.
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Yamane, D. « Welcome to Sociology of Religion 2.0 ». Sociology of Religion 70, no 1 (1 mars 2009) : 1–4. http://dx.doi.org/10.1093/socrel/srp016.

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Causey, Charles, Daniel Koski-Karell et Steven Pfaff. « Religion and Comparative Political Sociology ». Sociology Compass 4, no 6 (juin 2010) : 365–80. http://dx.doi.org/10.1111/j.1751-9020.2010.00286.x.

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Olson, P. J. « Annual Review of the Sociology of Religion 2012, Volume 3 : New Methods in the Sociology of Religion ». Sociology of Religion 75, no 1 (27 février 2014) : 165–66. http://dx.doi.org/10.1093/socrel/sru004.

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12

Monahan, Susanne C., Kevin Christiano, William Swatos, Peter Kivisto et Stephen J. Hunt. « Sociology of Religion : Contemporary Developments ». Sociology of Religion 64, no 4 (2003) : 525. http://dx.doi.org/10.2307/3712340.

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13

Osipova, N. G. « Sociology of religion in the system of scientiSc knowledge ». Moscow State University Bulletin. Series 18. Sociology and Political Science 28, no 1 (19 mai 2022) : 7–30. http://dx.doi.org/10.24290/1029-3736-2022-28-1-7-30.

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The article examines the sociology of religion as one of the spheres of sociological cognition, as well as those approaches to the definition of religion that predetermined the specifics of the development and self-identification of the sociology of religion in the system of scientific knowledge. The author compares various ideas about religion that exist in everyday consciousness, definitions of religion in the system of theology and its scientific interpretations. At the same time, it is emphasized that recently the efforts of scientists have begun to focus on finding a new, more balanced and universal approach to the definition of religion, although any attempt to give a final definition of religion is doomed to be limited and debatable.The heterogeneity of the tools and approaches used by the sociology of religion has created a serious problem of its place in the structure of sociological knowledge. The sociology of religion is most often identified either with religious sociology or with an autonomous branch in the horizontal structure of sociology. These two scientific identities of the sociology of religion appear both blurred and limited. Without denying the value of generally accepted directions for the sociological analysis of religion, the author reveals a lot of diverse and heterogeneous directions, within which both classics of sociological science who studied religion and modern sociologists worked. As a result, the sociology of religion is simply an arbitrary set of topics, including the analysis of fundamental works of a predominantly socio-philosophical nature, replete with religious terms that are incomprehensible to a reader unfamiliar with at least the basics of religious studies, especially to a student, seriously complicates the understanding of the essence and methodology of the sociological analysis of religion. For this purpose, the article differentiates and structures the subject Jeld of sociological analysis of religion, highlights its most promising fields of research.The author argues that it is appropriate to talk about the sociological analysis of religion, which has developed and continues to develop within the framework of two major, but equivalent directions. The first focuses on the sociological knowledge of religion in line with the general modern sociological theory, in a broad social context, as one of the subsystems of the general, societal system, organically interconnected with its other subsystems — cultural, social, political, etc. A special place within this direction is occupied by the analysis of religion as a social phenomenon and social institution, social functions and dysfunctions of the latter, including the intensive process of politicization of religion. The second is based on an internal analysis of religion and various religious doctrines, primarily from the point of view of those social relations that are formed within their framework. The perspective focus of the second direction is the social functions of various religions, their influence on the moral values and worldview of individuals and social groups, the peculiarities of manifestation in people’s daily lives, the peculiarities of the formation and functioning of new religious movements, including totalitarian religious cults and sects.
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Carroll, Michael P. « “World Religions” in Introductory Sociology Textbooks ». Teaching Sociology 45, no 1 (7 juillet 2016) : 28–37. http://dx.doi.org/10.1177/0092055x16657144.

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A section on “world religions” (WRs) is now routinely included in the religion chapters of introductory sociology textbooks. Looking carefully at these WR sections, however, two things seem puzzling. The first is that the criteria for defining a WR varies considerably from textbook to textbook; the second is that these WRs sections contain little or no sociology. These puzzles are resolved, however, once we understand that under the guise of promoting “diversity,” these sections are really affirming the universality of what has long been identified as a distinctively modern and very Western view of religion. The article concludes with some practical suggestions for improving the religion chapters in introductory textbooks. One such suggestion is that paying more attention to Native American “religion” would be a useful way of introducing students to the view that religion is a social construction that has no stable transhistorical and transcultural meaning.
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15

Mirola, William A., et Roberto Cipriani. « Sociology of Religion : An Historical Introduction ». Sociology of Religion 63, no 1 (2002) : 117. http://dx.doi.org/10.2307/3712545.

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Yunfeng, Lu, et Graeme Lang. « Beyond exclusive religions : challenges for the sociology of religion in China ». Social Sciences in China 31, no 1 (février 2010) : 198–216. http://dx.doi.org/10.1080/02529200903565178.

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Featherstone, Richard, et Katie L. Sorrell. « Sociology Dismissing Religion ? The Presentation of Religious Change in Introductory Sociology Textbooks ». American Sociologist 38, no 1 (9 octobre 2007) : 78–98. http://dx.doi.org/10.1007/s12108-007-9000-3.

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18

Kivisto, P. « The Sociology of Religion : A Substantive and Transdisciplinary Approach ». Sociology of Religion 71, no 2 (27 avril 2010) : 245–47. http://dx.doi.org/10.1093/socrel/srq028.

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19

Mirola, W. A., R. Y. Kim, D. Pettinicchio, J. V. Spickard, B. Dougherty, J. K. Bakker et J. S. Bielo. « The New Blackwell Companion to the Sociology of Religion ». Sociology of Religion 72, no 2 (1 juin 2011) : 238–49. http://dx.doi.org/10.1093/socrel/srr024.

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20

Montgomery, Robert L. « Receptivity to an outside Religion : Light from Interaction between Sociology and Missiology ». Missiology : An International Review 14, no 3 (juillet 1986) : 287–99. http://dx.doi.org/10.1177/009182968601400303.

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Since missiology is a more comprehensive discipline than the social sciences, it is especially important for missiologists to mark transitions from one discipline to the other. As an example of the utility of the social sciences for missiology when the integrity of the former is maintained, a social scientific perspective, recently developed in Europe, is applied to the topic of receptivity to Christianity or to any religion or ideology introduced from outside a society. It is theorized that receptivity will be affected by the perception of the contribution the new religion or ideology makes to social identity. This perception, in turn, is affected by intergroup relations. Cases are considered and then implications for missiology discussed.
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Mcguire, Meredith B. « Emerging Themes in U.S. Sociology of Religion / L'Emergence de nouveaux thèmes dans la sociologie des religions aux États-Unis. » Archives de sciences sociales des religions 83, no 1 (1993) : 127–39. http://dx.doi.org/10.3406/assr.1993.1489.

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Izharuddin, Alicia. « Does sociology need decolonizing ? » International Sociology 34, no 2 (28 février 2019) : 130–37. http://dx.doi.org/10.1177/0268580919830903.

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This essay reviews three books that investigate the intellectual significance of decentering Eurocentric models in sociology. Each takes a different approach: Syed Farid Alatas and Vineeta Sinha’s Sociological Theory Beyond the Canon employs the comparative biographical study of ‘canonical’ and less well known non-Western social theorists. Julian Go and George Lawson’s edited volume, Global Historical Sociology, develops a robust paradigm that departs from the ‘methodological nationalism’ that defines and limits contemporary sociology and related disciplines. The third book in this review, James V Spickard’s Alternative Sociologies of Religion: Through Non-Western Eyes, turns traditional sociology of religion on its head by examining contemporary Christianity and Islam using concepts developed in ancient China and 14th-century Tunisia. The three books share a similar aim: to shed light on the limits and oversight of Eurocentric sociology that emphasizes the stable sovereign nation and the individual but fails to provide due recognition to the interrelationships and mutual dependence that propel social identities in motion across time and space.
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Heinich, Nathalie. « Towards an Axiological Sociology ». Cultural Sociology 14, no 3 (septembre 2020) : 308–21. http://dx.doi.org/10.1177/1749975520922187.

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Having proposed a 10-point summary of her book Des valeurs. Une approche sociologique ( Values: A Sociological Approach), Nathalie Heinich responds to the comments of Laurence Kaufmann and Philippe Gonzalez, Danilo Martuccelli, and Louis Quéré, as well as to Hervé Glevarec’s review published in the same issue of Questions de communication. Nine themes are successively addressed: issues of vocabulary, the relevance or irrelevance of certain problems (nature, religion), the issue of emotions, the ontological status of valuation, the epistemological status of an ‘axiological grammar’ and its explanatory or comprehensive purpose, the historicity and contextuality of values, the place of the sociology of power relations, the issue of behaviour and empirical observability, and, finally, the controversy about ‘axiological neutrality’.
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Garrison, Charles E. « Inadvertent Sociology : The Science and Religion Movement Meets Social Constructionism ». Sociological Focus 35, no 3 (août 2002) : 235–45. http://dx.doi.org/10.1080/00380237.2002.10570701.

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Pace, Enzo. « Abby Day, Sociology of Religion : Overview and Analysis of Contemporary Religion ». Archives de sciences sociales des religions, no 204 (31 décembre 2023) : 187. http://dx.doi.org/10.4000/assr.73494.

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Colona, Fanny. « Islam in the French sociology of religion ». Economy and Society 24, no 2 (mai 1995) : 225–44. http://dx.doi.org/10.1080/03085149500000009.

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Segre, Sandro. « Religion and Black Racial Identity in Du Bois’s Sociology ». American Sociologist 52, no 3 (6 mai 2021) : 656–66. http://dx.doi.org/10.1007/s12108-021-09488-y.

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Abstract This article focuses on W.E.B. Du Bois’s ambivalent reception of Protestantism, and of religion in general. It argues that he rejected institutional Protestantism as characterized by cold formalism, but thought that the teaching and practices of this religion as taking place the Negro Churches were still relevant to most American Blacks. As pointed out by some secondary literature, Du Bois maintained that religious institutions gave comfort, social cohesion and a collective identity of their own to Blacks, who were an oppressed minority; however, only the Blacks’ racial consciousness could improve their social and political position. Institutional religion was then an important identity source for Blacks in general. It was not, however, for Du Bois himself. Du Bois had experienced racial discrimination and abuse based on the color line, and had therefore formed his social identity as a member of the Black race in the United States. This identity was the most salient to him and elicited his greatest commitment.
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Tenbruck, Friedrich. « Max Weber’s Main Work ». Sotsiologicheskoe Obozrenie / Russian Sociological Review 19, no 2 (2020) : 76–121. http://dx.doi.org/10.17323/1728-192x-2020-2-76-121.

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The article of a well-known German social theorist Friedrich Tenbruck, which once provoked a heated debate among Weberian scholars, analyzes the works of Max Weber in terms of their thematic structure and general heuristics. The first section reconstructs the genesis and content of the idea that Economy and Society was the main work of the classic German scholar of sociology, an idea that was initially made popular among scholars by Marianne Weber. The second part is devoted to disenchantment as a fundamental process in the history of religion, the discovery of which is traditionally attributed to Weber’s famous work The Protestant Ethics and the Spirit of Capitalism. The third part analyzes the broad conceptual field used by Max Weber to study Western rationalization. The fourth part critically analyzes the thesis of Western rationalization as Weber’s main, life-long topic, the thesis which was originally introduced by Reinhard Bendix. In the fifth part, an attempt is made to determine the exact place of Economic Ethics of the World Religions in the overall structure of Weber’s work. In the sixth part, the processes of Western rationalization are placed within the general context of Weber’s conception of the universal history understood as a field of tension between ideas and interests. The final section emphasizes the importance of Weber’s writings on the sociology of religion, with Economic Ethics of the World Religions in particular as the core of his entire mature sociology. It also poses the question of the problematic nature of various Weberian notions for contemporary sociology, and points out the persisting validity of Weber’s sociological diagnosis of the time for the analysis of current problems in the perspective of a world-wide historical significance.
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Robbins, Thomas, et Malcolm B. Hamilton. « The Sociology of Religion : Theoretical and Contemporary Perspectives ». Sociology of Religion 57, no 4 (1996) : 425. http://dx.doi.org/10.2307/3711901.

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Lummis, Adair T., et Paula D. Nesbitt. « Women Clergy Research and the Sociology of Religion ». Sociology of Religion 61, no 4 (2000) : 443. http://dx.doi.org/10.2307/3712528.

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Zuckerman, Phil. « The Sociology of Religion of W.E.B. Du Bois ». Sociology of Religion 63, no 2 (2002) : 239. http://dx.doi.org/10.2307/3712567.

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Darwin, Helana. « Navigating the Religious Gender Binary ». Sociology of Religion 81, no 2 (2020) : 185–205. http://dx.doi.org/10.1093/socrel/srz034.

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Abstract This study illustrates the regulatory impact of binary gender ideology upon religious practitioners through interview data from 44 religious and formerly religious nonbinary people (who do not identify as simply men or women). Results indicate that nonbinary people who wish to maintain religious ties must either adjust religion to accommodate their nonbinary gender or accept misgendering to accommodate their religious tradition, with very few alternative options. They must overcome ideological, liturgical, and ritual obstacles while navigating the regulatory barrier that this article calls “the religious gender binary.” Challenges intensify for religious minorities in practice-based traditions due to structural constraints. These findings contribute toward the sociology of religion by (1) demonstrating how nonbinary people experience the binary (cis)gendering of reality across religious traditions and (2) illuminating the need for more research that centers gender minorities and religious minorities, as the sociology of gender and religion expands beyond cisnormative and Christonormative frameworks.
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Poulson, Stephen C., et Colin Campbell. « Isomorphism, Institutional Parochialism, and the Sociology of Religion ». American Sociologist 41, no 1 (23 février 2010) : 31–47. http://dx.doi.org/10.1007/s12108-010-9085-y.

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Daros, Otávio. « Interview with Renato Ortiz : Intersections between Sociology and Anthropology ». Theory, Culture & ; Society 39, no 7-8 (décembre 2022) : 307–19. http://dx.doi.org/10.1177/02632764221140753.

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A prominent figure in the social sciences in Brazil and Latin America, Renato Ortiz is invited in this interview to reflect on his intellectual and academic trajectory, whose (re) beginning goes back to France in the 1970s. Professor at the Campinas State University since 1988, he addresses here the main concepts and references that make up his vast work, situated at the intersections between sociology and anthropology. The conversation begins by addressing the issue of his university education and insertion in the Brazilian academic field and develops through the following topics: religion and popular culture, national identity and modernity, mundialization and globalization, the market of symbolic goods and the luxury universe. Finally, he focuses on the dilemma of intellectual work in the social sciences amidst the adversities of the present.
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Wright, Theodore P. « The Sociology of Knowledge ». American Journal of Islam and Society 4, no 1 (1 septembre 1987) : 89–100. http://dx.doi.org/10.35632/ajis.v4i1.2739.

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The concept “sociology of knowledge” emerged from European sociologyand especially from Marxist thought which posited that the socialcharacteristics of a category of thinkers determine their intellectual productsas much or more than the intrinsic merit of their ideas themselves.’ whileMarxists, as materialists, naturally emphasized the effects of the social classof their bourgeois and feudal opponents on the latter‘s thinking in order to discounttheir arguments, the notion of social determinism can be equally wellapplied to other categories of thinkers such as national, ethnic, or religious inanalyzing their impact on an academic discipline, provided that one is carefulnot to assume a simplistic, one-to-one correlation between a thinker‘s socialbackground or religion and his ideas.It is my purpose in this paper to explore the causes, degree, and possibleconsequences of the disproportionate role of people of Jewish origin, if notfaith, in the development of the social sciences, particularly in the periodsince World War II in North America, compared to the as yet meager impactof Muslims in those fields. The powerful impact of Jewish scholars is not juston U.S. foreign policy in the Middle East, which is well-known if controversial,but, anterior to policy-making , they have largely shaped the paradigms,the conceptual apparatus, with which most Westerners, approach, perceive,and analyze society in general and the Muslim world in particular.A cautionary note first is in order. Scholars who are by others or bythemselves designated as “Jewish” vary, like Muslims and Christians, fromthe most orthodox to the most secualr, so one must avoid stereotyping and ...
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McAndrew, S. « History, Time, Meaning, and Memory : Ideas for the Sociology of Religion ». Sociology of Religion 74, no 3 (16 mai 2013) : 426–27. http://dx.doi.org/10.1093/socrel/srt032.

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Carnesecca, Cole. « Religious Borderlands : Sociology of Religion in Conversation with Its Disciplinary Neighbors ». Sociology of Religion 77, no 3 (3 mai 2016) : 225–40. http://dx.doi.org/10.1093/socrel/srw015.

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Ulum, Miftahul, Abd Ghani et Mohsi Mohsi. « URGENSI SOSIOLOGI SEBAGAI BAGIAN DALAM DIMENSI STUDI ISLAM ». Ulumuna : Jurnal Studi Keislaman 8, no 2 (26 mai 2023) : 315–28. http://dx.doi.org/10.36420/ju.v8i2.6259.

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This study focuses on Islamic studies with a sociological approach. Islamic studies require an approach that is able to provide grounded answers, sociological studies are one that researchers can do. The social problems faced by society are the manifestation of human thought patterns and understanding of religion. Sociology is a science that studies the interaction between individuals as a manifestation of the nature of living together, so that religion has a role in maintaining harmony in social life. This study uses a literature review approach by making sociological figures as part of the primary source. The results of the study show that the dominance of this sociological approach in responding to society and society is proof that this approach is very easy to understand religion and preserve the sharia elements of that religion. The influence of social life on the development of religion can be proven by social approaches. At the same time, religion can also influence people in their actions. Thus, the existence of religion is a solution for any social phenomena that are and will occur, without eliminating the existence of religion which is sacred and dynamic.Keyword: Sociology, Dimension, Islamic Studies
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Abbott, Andrew. « Pragmatic Sociology and the Public Sphere ». Social Science History 34, no 3 (2010) : 337–71. http://dx.doi.org/10.1017/s0145553200011299.

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This article examines the public sphere in early-twentieth-century America via a study of Charles Richmond Henderson, Chicago reformer and sociology professor. It discusses Henderson’s broad visibility, from religious and university venues, through the club and voluntary association world, and into the professions and government. It examines the relations between this archipelago of reform venues and the intimate sphere of family and religion as well as the separation of the world of Protestant reform from both the Catholic and the immigrant publics. Finally, it examines Henderson’s own experience of his public role, showing how his religious understanding yoked objectivity and advocacy into a single concept of reform knowledge-driven reform.
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Thalén, Peder. « Learning about What ? Non-Confessional Religious Education after the Dissolution of the Binary Categories ‘Religion’ and ‘Secular’ ». Social Sciences 12, no 10 (13 octobre 2023) : 573. http://dx.doi.org/10.3390/socsci12100573.

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The binary division between ‘religion’ and ‘secular’ as an analytical tool has long been criticised within the research field of ‘critical religion’ in religious studies. There has also been a parallel critique in the academic discussion about post-secularity. Recently, sociologists have picked up and deepened this criticism, as expressed in Mitsutoshi Horii’s book ‘Religion’ and ‘Secular’ Categories in Sociology: Decolonizing the Modern Myth (2021). Based on a critical processing of Horii’s application to sociology, the aim of this article is to discuss the challenges for non-confessional religious education (RE) that the ongoing dismantling of this binary division entails. In particular, it looks at how a non-confessional RE could be designed that transcends the binary division and how powerful knowledge could be understood in a non-binary context.
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MUDJAHIDIN, ANWAR. « Science And Religion (Paradigma Al-Qur‘an Untuk Ilmu-ilmu Sosial Menurut Pemikiran Kuntowijoyo) ». Dialog 32, no 2 (23 octobre 2017) : 78–96. http://dx.doi.org/10.47655/dialog.v32i2.143.

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This paper aims at analyzing the epistemology of prophetic social science which had proposed by Kuntowijoyo. Sociology as a science cannot decide the direction in which society ought to go, and it makes no recomendations on matter of social policy. Sociology cannot itself deal with problems of good and evil, right and wrong, better and worse, or any others that concern human values. On the other hand religions without any knowledge of social phenomena will not be able to make any changes in the society. Prophetic social science will be able to respond to those dillemas by making the revelation (wahyu) as a source of knowledge. Social sciences do not only produce of statement about what is, but what of value. It can direct where the society ought to changes. According to prophetic social science changes must be directed to humanisation, liberation and trancendency.KATA KUNCI : Ilmu Sosial, al-Qur‘an, Epistemologi
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Mirzayantz, Evan. « Anthony J. Blasi, (éd.), American Sociology of Religion. Histories ». Archives de sciences sociales des religions, no 142 (1 juin 2008) : 191–321. http://dx.doi.org/10.4000/assr.14773.

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Lassave, Pierre. « Grace Davie, The Sociology of Religion. A Critical Agenda ». Archives de sciences sociales des religions, no 164 (30 décembre 2013) : 176. http://dx.doi.org/10.4000/assr.25452.

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Stevens-Arroyo, Anthony M. « Syncretic Sociology : Towards a Cross-Disciplinary Study of Religion ». Sociology of Religion 59, no 3 (1998) : 217. http://dx.doi.org/10.2307/3711909.

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Neitz, Mary Jo. « Gender and Culture : Challenges to the Sociology of Religion ». Sociology of Religion 65, no 4 (2004) : 391. http://dx.doi.org/10.2307/3712321.

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Sleep, Lenora. « Personal Encounters with Sociology, Religion, and Issues of Gender ». Sociology of Religion 61, no 4 (2000) : 473. http://dx.doi.org/10.2307/3712532.

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Kokosalakis, Nikos. « Symbolism and Power in David Martin’s Sociology of Religion ». Society 57, no 2 (16 mars 2020) : 173–79. http://dx.doi.org/10.1007/s12115-020-00462-x.

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Leustean, Lucian. « Towards an integrative theory of religion and politics ». Method & ; Theory in the Study of Religion 17, no 4 (2005) : 364–81. http://dx.doi.org/10.1163/157006805774550965.

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AbstractIn the social sciences, debate on the relationship between religion and politics is mainly the subject of analysis in the sociology of religion and the theory of international relations. While each of these fields promotes different approaches to study their interdependency. The individual's perception of religion and politics is neglected by current research. The faithful, who participates in religious ceremonies, listening and behaving according to specific religious teachings, actively engaging in the liturgical life of the institutional form of his religion, has a specific way of understanding the relationship between religion and politics. I argue that this aspect is under-researched and misrepresented in the literature of sociology and international relations. However, a more complex analysis is offered by the study of nationalism, and especially by its ethnosymbolic approach, which includes at the micro and macro societal level the presence of myths and symbols as part of the individual's and the nation's life. An integrative theory analysing the connection between religion and politics takes into account the role of myths and symbols from the perspectives of both individuals and ethnic communities.
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Kersevan, Marko. « La Sociologie de la religion et le domaine public dans la société socialiste / Sociology of Religion and the Public Field in Socialist Society. » Archives de sciences sociales des religions 65, no 1 (1988) : 55–65. http://dx.doi.org/10.3406/assr.1988.2458.

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Davie, Grace. « Stephen Sharot, A Comparative Sociology of the World’s Religions : Virtuosi, Priests and Popular Religion ». Archives de sciences sociales des religions, no 124 (1 octobre 2003) : 63–170. http://dx.doi.org/10.4000/assr.917.

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