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1
Smith, Roy Herndon Steinhoff. "The Denial of Mystery: Object Relations Theory and Religion". Horizons 16, n. 2 (1989): 243–65. http://dx.doi.org/10.1017/s0360966900040494.
Testo completoAbstract (sommario):
AbstractA number of religious thinkers have uncritically made use of psychoanalytic object relations theory. I argue that this uncritical appropriation is dangerous to religious thought because object relations theorists tend, implicitly, if not explicitly, to deny the reality of the object of religious faith or Mystery. I analyze the defenses against Mystery in object relations theory in order to uncover what is denied by them. This critical analysis allows object relations theory to be reappropriated by religious thinkers as a valuable source of insights into the ways Mystery manifests itself in human life.
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Coleman, Thomas J., Kenan Sevinç, Ralph W. Hood e Jonathan Jong. "An Atheist Perspective on Self-Esteem and Meaning Making while under Death Awareness". Secular Studies 1, n. 2 (10 ottobre 2019): 204–28. http://dx.doi.org/10.1163/25892525-00102002.
Testo completoAbstract (sommario):
Abstract In accordance with Terror Management Theory research, secular beliefs can serve an important role for mitigating existential concerns by providing atheists with a method to attain personal meaning and bolster self-esteem. Although much research has suggested that religious beliefs are powerful defense mechanisms, these effects are limited or reveal more nuanced effects when attempting to explain atheists’ (non)belief structures. The possibility of nonbelief that provides meaning in the “here and now” is reinforced by the importance placed on scientific discovery, education, and social activism by many atheists. Thus, these values and ideologies can, and do, allow for empirically testable claims within a Terror Management framework. Although religious individuals can and largely do use religion as a defense strategy against existential concerns, purely secular ideologies are more effective for atheists providing evidence for a hierarchical approach and individual differences within worldview defenses. Evidence for and implications of these arguments are discussed.
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Routledge, Clay, Jacob Juhl, Andrew Abeyta e Christina Roylance. "Using the Past to Promote a Peaceful Future". Social Psychology 45, n. 5 (1 maggio 2014): 339–46. http://dx.doi.org/10.1027/1864-9335/a000172.
Testo completoAbstract (sommario):
Recent research has demonstrated that nostalgia is a source of meaning in life that people utilize when managing existential concerns. The current studies further explored the existential function of nostalgia by testing the prediction that nostalgia decreases ideologically extreme defenses against existential threat (i.e., self-sacrifice on behalf of one’s nation or religion). Results supported this hypothesis. In Study 1, mortality salience increased willingness to engage in nationalistic self-sacrifice for those low, but not high, in trait nostalgia. In Study 2, manipulated nostalgia mitigated the relationship between death-thought accessibility and willingness to engage in religious self-sacrifice.
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Stone, Alison. "Frances Power Cobbe and the Philosophy of Antivivisection". Journal of Animal Ethics 13, n. 1 (1 aprile 2023): 21–30. http://dx.doi.org/10.5406/21601267.13.1.04.
Testo completoAbstract (sommario):
Abstract Frances Power Cobbe led the Victorian movement against vivisection. Cobbe is often remembered for her animal welfare campaigning, but it is rarely recognized that she approached animal welfare as a moral philosopher. In this article, I examine the philosophical basis of Cobbe's antivivisectionism. I concentrate on her 1875 article “The Moral Aspects of Vivisection,” in which Cobbe first locates vivisection within the historical movement of Western civilization and the tendency for science to supersede religion and then endeavors to refute the defenses of vivisection one by one. I emphasize the philosophical considerations that led Cobbe to oppose animal experimentation on a reasoned basis.
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Palk, Laura, e Shelly Grunsted. "Born Free: Toward an Expansive Definition of Sex". Michigan Journal of Gender & Law, n. 25.1 (2018): 1. http://dx.doi.org/10.36641/mjgl.25.1.born.
Testo completoAbstract (sommario):
The State of New York recently issued its first physician-certified “intersex” birth certificate, correcting a 55-year-old’s original birth certificate. This is a positive step towards eliminating the traditional binary approach to a person’s birth sex, but it creates potential uncertainties in the employment discrimination context. Over the past several years, the definition of what constitutes “discrimination on the basis of sex” has both expanded (with the legalization of same-sex marriage) and narrowed (restricting the use of gender specific bathrooms). Until recently it appeared that a broader definition of the term “sex” would become the judicial—and possibly legislative—norm in a variety of contexts. However, several obstacles have emerged to jeopardize true equality for the LGBTQIA community, including (1) inconsistent judicial opinions regarding the meaning of “sex,” (2) the increased ability of employers to utilize religion or “any other factor” as a defense to discrimination claims, (3) regressive executive policies regarding the definition of “sex,” and (4) uncertainty about the extent to which transgender individuals may remain in the military. Although each of these issues warrants thorough analysis and has sparked scholarly debate, in this Article we focus on another critical inequality: wage disparity. Specifically, we are concerned with the problem posed for DSD and transgender individuals, given the Equal Pay Act’s requirement that plaintiffs demonstrate they are paid differently from the “opposite sex” for a wage disparity claim. The Equal Pay Act (EPA) is outdated and discriminatory in its application, and it unnecessarily subjects an entire segment of the workforce—LGBTQIA individuals—to continued discrimination. The EPA requires that plaintiffs prove their cases through reference to an opposite sex comparator, but then defers to the employer’s subjective definition of who “the opposite sex” is. This makes LGBTQIA plaintiffs’ cases essentially unwinnable. Uncertainty for the LGBTQIA community is further compounded by the expansion of the employer’s right, under both the Equal Pay Act and Title VII, to invoke religion, conscience, or “any other factor” as an affirmative defense to discrimination claims. In this Article, we discuss the interplay between a plaintiff’s sex-specific protections (against sex-based employment discrimination under Title VII and against wage disparity under the Equal Pay Act) and an employer’s affirmative defenses (under Title VII, the EPA, and current interpretations of the Religious Freedom Restoration Act). Our discussion concludes with recommendations for an expansive definition of the word “sex” and the adoption of the recently proposed Equality Act to help alleviate all forms of sex-based discrimination in the employment context.
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Segal, Robert. "IN DEFENSE OF THE COMPARATIVE METHOD". Numen 48, n. 3 (2001): 339–73. http://dx.doi.org/10.1163/156852701752245604.
Testo completoAbstract (sommario):
AbstractWhile in some disciplines the comparative method is used unhesitatingly, in others it is spurned. In the field of religious studies, the method has long been rejected, and that rejection far antedates the anti-comparativist stance of postmodernism. This article identifies the main objections commonly lodged against the method and attempts to refute them all - as mischaracterizations either of the method or of the quest for knowledge itself. The article then considers the use of the method by the two figures in religious studies still singled out as the most egregious practitioners of it: James Frazer and William Robertson Smith. In actuality, not even they turn out to be guilty of any of the objections lodged against the method. At the same time they turn out to employ the method in contrary ways. Frazer uses the method to show the similarities among religions; Smith uses it as much to show the differences. The contrasting use of the same method by its most famous practitioners shows that the method is not merely malleable but indispensable to all scholars of religion - those seeking the particularities of individual religions no less than those seeking the universals of religion.
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Blair, Ann, e Kaspar von Greyerz. "Physico-Theology: Religion and Science in Europe, 1650-1750". Perspectives on Science and Christian Faith 73, n. 3 (settembre 2021): 171–73. http://dx.doi.org/10.56315/pscf9-21blair.
Testo completoAbstract (sommario):
PHYSICO-THEOLOGY: Religion and Science in Europe, 1650-1750 by Ann Blair and Kaspar von Greyerz, eds. Baltimore, MD: Johns Hopkins University Press, 2020. 274 pages, including bibliography and index. Hardcover; $54.95. ISBN: 9781421438467. *What is physico-theology? Is it merely a peculiar term for what is more generally known as natural theology? Physico-theology makes its clearest first appearances in John Ray's Wisdom of God Manifested in the Works of Creation (1691), Miscellaneous Discourses (1692), and Three Physico-Theological Discourses (1713). It also appears in William Derham's Physico-Theology (1713) and Astro-Theology (1715). Historically, these works set the standard for what the authors of Blair and Greyerz's edited collection of papers include within "physico-theology." Using these titles as a guide makes it possible to judge that, while Walter Charleton's earlier book The Darkness of Atheism Dispelled by the Light of Nature: A Physico-Theologicall Treatise (1652) uses the expression, it is not found consistently within the genre; many other books that do not employ the technical term still belong within the tradition. If Ray had any predecessor, it is likely Robert Boyle, as Katherine Calloway argues from Boyle's Disquistion about Final Causes (1688). Her emphasis on this book, rather than Boyle's other earlier "physico-" titled books, is appropriate because it emphasizes not only the teleological aspect of physico-theology, but more importantly the empirical drive. *It is a small oversight in this collection that there was no chapter devoted entirely to Boyle, given how well he fits within the physico-theological genre. Henry More's Antidote against Atheism (1653) is frequently discussed in the collection as a possible forerunner of physico-theology. Calloway even shows that Ray follows him in the order of his arguments. However, she is right to say that More's Platonism is antithetical to the empirical impulse of physico-theological writers. Peter Harrison sets the term physico-theology etymologically in the company of similar words such as "physico-medical," "astro-theology," and "insecto-theology," all current through the period examined. These novel terms signal disciplinary boundary crossing where "physico-" is the catch-all for the many specialized "theologies" from nature. They explore the liminal zone of the questions of creation, generation, and eschatology in their most developed forms of those theologies. *Kaspar von Greyerz explains that by 1728 physico-theology was now firmly established, as evidenced by the editorial work of Johann Fabricius in his translation of Derham's Astro-Theology. Added to the translation was a bibliography of related works that Fabricius used to establish physico-theology within an older and more robust pedigree. In numerous new editions up until 1765, he increased this bibliography to seventy-five pages. Fabricius can include so many related works because he had a broader notion of physico-theology that reinforced "recognition of, as well as love and respect for, the creator." This seems to be a continuation of the theme in the German context as shown by Kathleen Crowther in the work of Jakob Horst, a seventeenth-century German Lutheran. *So, is there a difference between physico-theology and natural theology? Scott Mandelbrote suggests that while both are concerned with divine design and purpose, physico-theology tends to emphasize special providence or care. Several of the contributors to this volume also emphasize the apologetic role this played either against the bare mechanism that was attributed to Descartes or atheism more generally. Rienk Vermij holds that physico-theology was more about nature, whereas natural theology about theology, supported, in part, by the fact that it was primarily natural philosophers and naturalists who wrote on the subject, not theologians. In his examination of two physicians who wrote on physico-theology, the Dutch Bernard Nieuwentijt and the German Johann Jakob Scheuchzer, Vermij argues that physico-theology seeks to inform the interpretation of nature through the Bible. In contrast, in natural theology, it is nature informing one's knowledge of God. *In reality, many writers in the physico-theology genre are skeptical of the possibility of natural theology. Some of the most insightful chapters in this book were those in which theology was understood as a motivation and foundation for studying nature. Anne-Charlott Trepp noted that the Lutheran ubiquity of Christ in the sacrament of the Lord's Supper was no less a ubiquity of Christ in nature, grounding the possibility of physico-theology. Further, the Pietist emphasis on experience in religious life was conducive to empirical study. "For, as God revealed himself through the materialized word in every individual creature, individual things immanent to the world, even the lowest in nature's hierarchy, gained a new dignity and transcendence not least in their bodily presence and materiality" (p. 133). *Martine Pécharman's treatment of Blaise Pascal's rejection of natural theology shows that the Jansenist Pascal proved more Calvinist than many of the English authors innate to the physico-theological project. Pécharman reveals how the early editors of Pascal's Pensées obscured both his skepticism about the sinful human's ability to rightly read the divine in nature, and also obscured Pascal's remark that the creation was insufficient to bring one to salvation. Instead, as Pascal said, nature alone will lead one to atheism or deism. This is, in fact, what happened not long after, as John Brooke notes, among the English Latitudinarians. Nöel-Antoine Pluche, another Jansenist, also avoids teleological arguments, as Nicolas Brucker explains. Pluche's survey work, The Spectacle of Nature, was aimed at an elite French audience. "The question is rather how to know more about Creation, and therefore how to better revere the Creator" (p. 189). This theme of wonder leading to reverence permeates all physico-theological writers. *Physico-theology, even when not named as such, was also an active part of defenses against the early stages of biblical criticism (e.g., Spinoza and La Peyrère). Eric Jorink describes the detailed work of the Dutch author Willem Goeree, who used math and engineering to reconstruct a plausible Noah's Ark. Jorink briefly mentions Kircher's earlier attempt, but it would have been interesting to compare the two authors on that subject: a Dutch Calvinist and a German Jesuit. Did physico-theology join them or divide them? Antonio Vallisneri, a naturalist at the University of Padua, struggled to reconcile fossils, geological formations, and the Flood. Brendan Dooley shows that, at least in Vallisneri's work, physico-theology was not always, even if predominantly, adulatory toward divine providence. Vallisneri was comfortable with unresolved questions of fossils and the Flood. *John Brooke, in his chapter "Was Physico-Theology Bad Theology and Bad Science?," succumbs to the presentism he seeks to undermine with that provocative title. Regarding "bad science," he judges that while the proponents of physico-theology were all leaders in their fields, they were unduly "anthropocentric" in their reading of nature. Yet, when he comes to answer the question of "bad theology," he says it is a question that cannot be answered, since it is contingent on one's theological stripe. Why, one may ask, did he not rate science by the same standard, admitting his own scientific prejudice against the "anthropocentrism" of divine design, as if it somehow reduced the quality of the science? Despite this bias, Brooke adds an important theological insight in that design arguments that highlight divine care tend to pass too quickly over sin and natural evil. Pascal, as noted above, was an exception to this rule. *Brian Ogilvie, looking at several authors doing "insecto-theology," does not see the design theme as anthropocentrism, but rather that the attention of physico-theologians to function and design in insect morphology and behavior fostered genuine contributions to the field. Aesthetic values can be as much a part of what one brings to and takes away from physico-theology. Simona Boscani Leoni shows this happening as the perception of the Swiss Alps went from jagged and ugly to praiseworthy--a physico-theology of mountains moving in parallel with that trajectory. A deeper look into a connection between physico-theology of the mountains and Albrecht von Haller's poem Die Alpen (1732) would have been interesting here, especially given Haller's Swiss Calvinism and active role in questions of natural philosophy and religion. In botany, as "form" comes to serve the interests of beauty more than function, physico-theology can become unnecessary, as Jonathan Sheehan shows in an investigation of studies of flowers during this time. *This volume presents the subject with excellent variety, yet editorially holds together well, serving as an introduction to the intellectual phenomenon of physico-theology. Chapters sometimes overlap in their discussion of key works of the period, but this happily serves to connect them together. Like the disciplinary boundary crossing which is physico-theology, this collection of papers, handling authors mostly writing in the period 1690-1740--neither really "Scientific Revolution" or "Enlightenment" in our usual historical categories--gives insight into a generation that might otherwise be undervalued because it does not easily fit into either. It is a liminal zone where interesting natural experiments can happen. *Reviewed by Jason M. Rampelt, PhD from the University of Cambridge, Edgeworth, PA 15143.
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De Vries, Bouke. "Against hands-on neutrality". Politics, Philosophy & Economics 19, n. 4 (13 maggio 2020): 424–46. http://dx.doi.org/10.1177/1470594x20924679.
Testo completoAbstract (sommario):
In recent years, several theorists have defended a form of neutrality that seeks to equalise the benefits that state policies bestow upon citizens’ conceptions of the good life. For example, when state policies confer special benefits upon a conception that revolves around a particular culture, religion or type of sports, other cultures, religions or types of sports might be due compensation. This article argues that this kind of neutrality – which I refer to as ‘hands-on neutrality’ – cannot be vindicated, whether it takes a resourcist form or welfarist form. After explaining why states cannot simply avoid bestowing unequal advantages upon citizens’ conceptions of the good life, I identify several versions of hands-on neutrality and show that all of them fail to respect the moral equality of citizens. (In so doing, however, I do find that a different form of neutrality is appropriately applied under a more limited set of conditions, which is lottery-based.) I conclude by showing that in cases where theories of hands-on neutrality have intuitive force, more plausible rival principles can account for our intuitions.
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Viddal, Grete. "Vodou and Voodoo as Alternative Religion". Nova Religio: The Journal of Alternative and Emergent Religions 26, n. 4 (1 maggio 2023): 1–7. http://dx.doi.org/10.1525/nr.2023.26.4.1.
Testo completoAbstract (sommario):
Haitian Vodou and Louisiana Voodoo are African Diaspora religions brought to the Americas by devotees who survived the transatlantic slave trade. Both are suffused by philosophies of communicating with the divine and serving a pantheon of sacred spirits. Both faiths have been misunderstood, with practitioners’ beliefs denigrated and their rituals stereotyped as crude, misguided, malevolent, or even criminal. However, each of the four articles in this special edition of Nova Religio speaks to how practitioners of Vodou and Voodoo, across different locales, social environments, and historical time frames, have pushed back against marginalization and defended their identities and legacies, while building religious communities of remarkable resilience.
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ISABELLA, MAURIZIO. "CITIZENS OR FAITHFUL? RELIGION AND THE LIBERAL REVOLUTIONS OF THE 1820S IN SOUTHERN EUROPE". Modern Intellectual History 12, n. 3 (16 gennaio 2015): 555–78. http://dx.doi.org/10.1017/s147924431400078x.
Testo completoAbstract (sommario):
Historians of liberalism have tended to ignore or underplay the contribution of southern Europe. However, in the 1820s this part of the world was at the forefront of the struggle for liberal values. This essay explores the relationship between constitutional culture and religion during the liberal revolutionary wave that affected Portugal, Spain, the Italian peninsula and Greece, by examining parliamentary debates, the revolutionary press, literature targeting the masses, religious sermons and exile writings. It argues that rather than rejecting religion, liberals strove to find an accommodation between their values and revealed truth—they were convinced that no society could survive without religious morality. In this way, they developed a variety of religious attitudes that ranged from deism to forms of crypto-Protestantism without abandoning their established religions. At the same time, although they defended individual rights and freedom of expression against the opposition of the churches, and argued for reformed and enlightened forms of religiosity, most of them considered the religious uniformity of their societies advantageous and even opposed religious toleration.
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MCBRAYER, JUSTIN P., e PHILIP SWENSON. "Scepticism about the argument from divine hiddenness". Religious Studies 48, n. 2 (5 agosto 2011): 129–50. http://dx.doi.org/10.1017/s003441251100014x.
Testo completoAbstract (sommario):
AbstractSome philosophers have argued that the paucity of evidence for theism – along with basic assumptions about God's nature – is ipso facto evidence for atheism. The resulting argument has come to be known as the argument from divine hiddenness. Theists have challenged both the major and minor premises of the argument by offering defences. However, all of the major, contemporary defences are failures. What unites these failures is instructive: each is implausible given other commitments shared by everyone in the debate or by theists in particular. Only challenges which are plausible given both common sense and other theistic commitments will undermine the argument from divine hiddenness. Given that such defences universally fail, the best hope for a successful challenge to the argument comes from more general sceptical responses. This sort of response is briefly sketched and defended against four independent objections.
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Vitz, Paul C., e Philip Mango. "Kleinian Psychodynamics and Religious Aspects of Hatred as a Defense Mechanism". Journal of Psychology and Theology 25, n. 1 (marzo 1997): 64–71. http://dx.doi.org/10.1177/009164719702500106.
Testo completoAbstract (sommario):
Hatred is placed in the theoretical framework of object relations, e.g., splitting, as developed by Melanie Klein and Otto Kernberg; it is also interpreted in a general religious context as a major barrier to forgiveness and to psychological health. Within the therapy process of the adult client, an important aspect of hatred is that it is a willed choice, i.e., the self acting as agent (Meissner, 1993). Hatred's extreme resistance to change is explained as due to its function as a defense against narcissistic injury. Defenses supported by hatred are described, for example, hatred defends one against the source memory and thus against a depressing, humiliating or inadequate past; hatred protects one from the risks of intimate relationships; it creates the benefits of the sick role and of self-pity; it defends one's unrealistic ego-ideals and moral pride; and it permits the pleasures of moral superiority.
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Bancalari, Stefano. "“The Great Burden” of Religion". Philosophy Today 64, n. 1 (2020): 173–84. http://dx.doi.org/10.5840/philtoday202049326.
Testo completoAbstract (sommario):
This article aims to reread Jonas’s famous lecture on “Heidegger and Theology” linking it with a still unpublished lecture course on Being and Time Jonas held in 1967 at the New School for Social Research. From the reading of Heidegger’s masterwork, Jonas takes the idea of the “burdensome” character of the existence, which he interprets in terms of a “polarity” between man and his “other” (other men, God, world). Such a polarity is for Jonas the very essence of “religion” (as religamen) and of responsibility. From this vantage point, “Heidegger and Theology,” with its sharp criticism of the theological appropriation of Heidegger’s post-turn philosophy, appears to be a strong defense of the burden of “polarity,” as developed in Being and Time, against its removal by the thought of Being: a Being which is nothing but a mirror image of Dasein. Partially reconsidering his views on Heidegger’s Gnosticism, Jonas turns (the earlier) Heidegger against (the later) Heidegger himself.
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Husejnović, Safet. "The influence of qira’at on war law regulations". Zbornik radova 19, n. 19 (15 dicembre 2021): 323–36. http://dx.doi.org/10.51728/issn.2637-1480.2021.19.323.
Testo completoAbstract (sommario):
Islam is primarily the religion of peace, it promotes love and obedience to the Supreme Lord, and then love and respect towards His creatures, and particularly humans as the most eminent creatures. Allah, the Exalted, vehemently condemns unlawful taking of other being’s life. Moreover, the Qur’an rejects the excessive use of force in retaliating against violence: If you want to retaliate against injustice, then let it be equivalent to what you have suffered. But if you patiently endure, it is certainly better for you (An Nahl, 26). The Qur’anic principle of reciprocal force and defense will be applied in international humanitarian and war law as the principle of the proportionate use of force in defense. The defense of the attacked can be only proportional to the attack, but never such that it presents a new attack. Fighting and hostility towards non-believers at the Ka’ba are strictly forbidden except in the case of necessary defense. This paper deals with well-known Islamic scholars’ legal comments on war law regulations, but only from the Qira’at perspective, how and to what extent Islamic scholars relied on Qira’at while establishing, performing and presenting Shariah norms, starting from the fact that legal discrepancies partly arise from different Qira’at as well as from various morphological, grammatical and stylistic analyses. The paper comprises the following subchapters: Introduction, Islam is the religion of peace, Permission to fight in Islam, Prohibition of fighting at the Masjid’l-Haram, and the Prohibition of access to the Masjid’l-Haram. Keywords: the Qur’an, hadith, Islam, Qira’at, regulation, war, attack, law, religion, peace, fighting, Masjid’l-Haram.
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Fithriyyah, Mustiqowati Ummul, Muhammad Saiful Umam, Atika Windi Astuti e Muammar Alkadafi. "Redefinition of Religious Nation-state; Tracing Textual Doctrine and its Impact on Religious Violence in Indonesia". ADDIN 15, n. 1 (18 giugno 2021): 23. http://dx.doi.org/10.21043/addin.v15i1.9719.
Testo completoAbstract (sommario):
<p>This paper elaborates on the roots of textual indoctrination in religious violence. This study is important to redefine the concept of religious nation-state in order to avoid the distortion of religious texts’ understanding that can lead to religious violence. This research uses a literature approach. The results of this study state that 1) religious violence is divided into three, namely: internal violence of religious communities, violence between religions and forces outside of religion such as power regimes, and violence between religious communities, 2) Interpretation of religious texts are often obscured by people who want to use it as a tool to legalize violent acts. The deconstruction of the verses of the Quran against the justification of radicalism is often associated with verses describing warfare, identified with the meaning of jihad in the Way of Allah, which is contained in At-Taubat verse: 24, Al-Hajj verse: 78, Al-Mumtahanah verse: 1, Al-Ankabut verse: 6. Whereas in term of warfare stated in the Al-Baqarah verse: 190, it is clear that the only war that is permitted is only for the purpose of defense, not for offense so let alone to take innocent victims, 3) Interpretation of the meaning of truth often triggers the justification of religious violence. This is because every religion has its own scriptural doctrines which lead their believers into the belief that their religion is the most correct one. However, we must not force other believers into believing what we believe as the truth.</p>
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Chiu, Yvonne. "Non-Violence, Asceticism, and the Problem of Buddhist Nationalism". Genealogy 4, n. 3 (16 settembre 2020): 94. http://dx.doi.org/10.3390/genealogy4030094.
Testo completoAbstract (sommario):
Contemporary Buddhist violence against minority Muslims in Myanmar is rightfully surprising: a religion with its particular moral philosophies of non-violence and asceticism and with its functional polytheism in practice should not generate genocidal nationalist violence. Yet, there are resources within the Buddhist canon that people can draw from to justify violence in defense of the religion and of a Buddhist-based polity. When those resources are exploited in the context of particular Theravāda Buddhist practices and the history of Buddhism and Buddhist identity in Burma from ancient times through its colonial and contemporary periods, it perpetuates an ongoing tragedy that is less about religion than about ethno-nationalism.
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Prud’homme, Joseph. "Security, Religion, and Political Culture: A Defense of Weak Disestablishment". Religions 10, n. 2 (29 gennaio 2019): 88. http://dx.doi.org/10.3390/rel10020088.
Testo completoAbstract (sommario):
Many, especially in the West, have long argued against state religious establishments on the ethical grounds of the rights of freedom of conscience and personal autonomy. Situating the question of religious establishment within the field of Religion and Security—an important and growing aspect of the Religious Studies discipline—allows for new interpretive possibilities. This paper explores the impact of religious disestablishment on the state’s task of provisioning security from violent religious extremism. Could it be that states which have disestablished a formal or deeply embedded informal tie with religion are less able to provide security to their citizenry? I examine this question and develop the contention that religious disestablishment in the West has actually harmed the state’s capacity to deal effectively with violent religious extremism. In turn, this finding requires us to reconsider the normative bases of strict church/state separation and provides one element within a range of arguments for what I label ‘weak disestablishment.’
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Lucci, Diego. "Separating Politics from Institutional Religion". Dialogue and Universalism 31, n. 2 (2021): 67–87. http://dx.doi.org/10.5840/du202131221.
Testo completoAbstract (sommario):
Nowadays, more than three centuries after John Locke’s affirmation of the separation between state and church, confessional systems of government are still widespread and, even in secular liberal democracies, politics and religion often intermingle. As a result, some ecclesiastical institutions play a significant role in political affairs, while minority groups and individuals having alternative worldviews, values, and lifestyles are frequently discriminated against. Locke’s theory of religious toleration undeniably has some shortcomings, such as the exclusion of Roman Catholics and atheists from toleration and an emphasis on organized religion in A Letter Concerning Toleration (1689). However, Locke’s theory of toleration, which presents a Christian’s defense of the civil rights of those who have different religious opinions, still provides powerful arguments for the oft-neglected separation of politics from institutional religion, thereby urging us to leave theological dogmas and ecclesiastical authorities out of political life.
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SEARING, JAMES F. "‘NO KINGS, NO LORDS, NO SLAVES’: ETHNICITY AND RELIGION AMONG THE SEREER-SAFÈN OF WESTERN BAWOL, 1700–1914". Journal of African History 43, n. 3 (novembre 2002): 407–29. http://dx.doi.org/10.1017/s0021853702008162.
Testo completoAbstract (sommario):
The Sereer-Safèn occupied a defensible refuge zone in Western Bawol, where forests and sandstone ridges provided protection against Wolof monarchy. The Safèn were part of a larger ‘Sereer’ world that defined itself by opposition to Islam in the period from 1700 to 1914. This religious divide made the Sereer targets for enslavement by the Wolof, but Sereer religion was also linked to Safèn resistance to Islam, slavery and monarchy. Religion was interwoven with an ethnic boundary, which emphasized the incompatibility of Wolof and Sereer society. Safèn religion was centered on the village ‘shrine’ or xérém, which served as the focal point of ritual, justice, communication with the other world and defense.
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Cox, Cathy R., e Robert B. Arrowood. "Religion as a defense against the awareness of death: comment on Jong and Halberstadt (2016)". Religion, Brain & Behavior 9, n. 2 (8 febbraio 2018): 179–85. http://dx.doi.org/10.1080/2153599x.2017.1414706.
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Ansari Moghadam, Mojtaba, e Morteza Fazeli. "Investigating the Dimensions of Military Defense Strategy (Security Approach) of Islamic Community from the Qur'an and Hadith Perspective". International Journal of Multicultural and Multireligious Understanding 6, n. 5 (13 novembre 2019): 638. http://dx.doi.org/10.18415/ijmmu.v6i5.1131.
Testo completoAbstract (sommario):
One of the most important issues in the Holy Quran and hadiths is the issue of jihad and defense. War is, in fact, a traumatic and violent phenomenon that is perpetrated by enemies in different dimensions; in fact, Islam, which is a religion of security and peace, considers war a kind of situation; This is why Islam is for the sake of security in society He commands jihad. The purpose of this study was to investigate and explain the quantitative and qualitative dimensions of military defense strategy with a security approach (in the direction of security stability) in the Holy Quran and Islamic narrations. This is one of the most important causes of the endurance and stability of the Islamic state. The present study is a theoretical one and has been done by descriptive-analytical method. The results of the study show that Islam is not a religion of indifference and holds itself accountable to all sections of society. The religion of Islam never accepts oppression, corruption, injustice and discrimination, and advocates jihad for the liberation of man, the fight against oppression, the elimination of corruption, the establishment of justice, and the various aspects of his military defense strategy. The present study also shows with a qualitative and quantitative approach that Muslims must think in different military dimensions and defend their lives, property, honor and land by developing and producing scientific knowledge in these dimensions.
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Ajmal, Ali, e Faiza Rasool. "Insanity Defense in Blasphemy Offences in Pakistan". Global Social Sciences Review VIII, n. I (30 marzo 2023): 447–53. http://dx.doi.org/10.31703/gssr.2023(viii-i).41.
Testo completoAbstract (sommario):
The crimes related to religion are known as blasphemy offences in Pakistan. These laws are criticized by many international bodies for being misused in Pakistan. The offences of blasphemy and mental illnesses of the accused are interlinked. There are many known mental disorders and conditions which can put an individual at the greater risk of committing blasphemy. Insanity defense is a defense against the criminal liability of a person suffering from mental disorder. There are several judgements of superior courts in Pakistan which shed light on the insanity defense in blasphemy offences. However, there is much left to bridge the gap between the insanity defense and blasphemy offences considering the developments in mental health science and jurisprudence to meet the ends of justice. It is crucial to build capacity of psychiatrists, psychologists, judges, prosecutors, lawyers, police officers, prison personnels and other relevant stakeholders.
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Citron, Gabriel. "Dreams, Nightmares, and a Defense against Arguments From Evil". Faith and Philosophy 32, n. 3 (2015): 247–70. http://dx.doi.org/10.5840/faithphil20157641.
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Stępień, Katarzyna. "Wolność – religia – wolność religijna". Seminare. Poszukiwania naukowe 2021(42), n. 2 (30 giugno 2021): 51–62. http://dx.doi.org/10.21852/sem.2021.2.05.
Testo completoAbstract (sommario):
The article points to a voluntary tendency in the history of philosophy, which is the theoretical justification for the phenomenon of the absolutisation of freedom. This phenomenon also occurs in practical life, where freedom is no longer understood as freedom to truth and goodness and within the limits of natural law, but as negative freedom. The absence of natural limitations to human freedom leads to its absolutisation and permissiveness, and consequently to attempts by the state and the law to limit it, which leads to its negation. However, the conflict between freedom and nature, nature and culture, freedom and law is illusive. The article points out the ontic basis of human freedom, a synthesis of the freedom and religion in the form of religious freedom, threats to freedom and religion from atheism, fideism, sentimentalism and individualism. The data to defense against the reduction of freedom and religion are from realistic philosophy, showing the rational and objective character of freedom and religion.
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Koistinen, Timo. "A Wittgensteinian Antitheodicy". Religions 13, n. 11 (17 novembre 2022): 1113. http://dx.doi.org/10.3390/rel13111113.
Testo completoAbstract (sommario):
Contrary to the majority of contemporary analytic philosophers of religion, James Sterba argues in his book Is a Good God Logically Possible? (2019) that Alvin Plantinga with his famous free will defense has not succeeded in solving the logical problem of evil. However, Sterba is not alone in disputing this generally accepted view in analytic philosophy of religion. D. Z. Phillips (1934–2006) has argued that the logical problem of evil has not been solved and he further holds that it has not even got off the ground. The aim of this article is to explore Phillips’ criticism of the free-will defense and mainstream theodicies. His critique is relevant for Sterba’s atheistic stance because Phillips’ arguments are partly applicable to forms of philosophical atheism that share the same assumptions with philosophical theism. In the first part of the article, I will briefly describe the starting points of the best-known solutions to the problem of evil in analytic philosophy of religion and refer to some aspects of Sterba’s arguments. After that I will explore Phillips’ ethical and conceptual criticism against frameworks used in the discussion of theodicy. Finally, I will pay attention to Phillips’ Wittgensteinian view of the task and the aim of philosophy in order to clarify some problematic aspects of his thought.
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Hanafi Bahri, Zulfikar. "Consideration of Semarang District Court Judge's Decision in Case Dropped Because The Crime of Defense of Emergency". Jurnal Daulat Hukum 1, n. 2 (10 giugno 2018): 495. http://dx.doi.org/10.30659/jdh.v1i2.3322.
Testo completoAbstract (sommario):
This study aims to determine the basic consideration of the judge and the factors that influence their consideration of the judge in the verdict against perpetrators of criminal acts because of a defense emergency, given the motivation offenders who commit criminal acts solely for self-defense, and the factors that influence consideration of the judge in the verdict against the accused, so it took the foresight of the judges who handle it and the basis and reasoning of judges itself in implementing its decision. In completing this study, the authors use a step to find data and collect data either through the study of literature and other data sources and to analyze the subject and object data obtained through empirical juridical approach, while sampling was conducted through interviews with directional type. Based on research by the author in the location, it can be authors conclude that consideration of the judge in the verdict against perpetrators of criminal because of a defense emergency in addition based on the provisions of the Act, namely Article 49 of the Code of Criminal Law, taking into account factors about the motives of the accused in criminal offense must be solely for self-defense, so that when the verdict, can be justified by fair in accordance with the legislation and of course also the aspect of sociological and psychological defendant, to obtain a ruling that can be justified legally, morally, and religion by the judge.Keywords: Consideration; Justice; Defense; Emergency.
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Fatkhullin, R. A. "Legality and Limits of the Use of Force in Christianity and Islam". Bulletin of Irkutsk State University. Series Political Science and Religion Studies 44 (2023): 150–56. http://dx.doi.org/10.26516/2073-3380.2023.44.150.
Testo completoAbstract (sommario):
The relevance of the study is related to the study of the legitimacy and limits of the use of force in Christianity and Islam. On the example of the Holy Scriptures of the Bible and the Koran, the Catechism, the main collections of traditions from Muhammad, collected by al-Bukhari and Abu Dawood, the social concept of the Russian Orthodox Church, the social doctrine of Muslims, as well as historical practice, the closeness of both religions in the legitimacy of the use of force to save life is shown. and religion, the integrity of the state, upholding justice, while postulating universal values: the value of the human soul, love for enemies, righteousness, mercy, peace, the prohibition of murder, patriotism, etc. The position of Christianity and Islam towards war is considered, which is an exception to the general rule of peaceful coexistence, where the use of force is necessary. The conclusions emphasize that the closeness of Christianity and Islam in matters of peace and war was also manifested in historical examples of the manifestation of patriotism in the defense of the common Motherland, which does not lose its relevance in our time, when representatives of Orthodoxy call for uniting with Muslims against the ideological expansion of the West to destroy traditional values.
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Habibullah, Md. "Kipling's Manipulation of Religions in Kim: A Document of his Imperialist Position". Victoriographies 13, n. 2 (luglio 2023): 192–209. http://dx.doi.org/10.3366/vic.2023.0492.
Testo completoAbstract (sommario):
Since the publication of Rudyard Kipling's (1865–1936) Kim (1901), most critics have agreed that the novel falls into the genre of colonial fiction. But they are divided into two groups – defenders and detractors – regarding Kipling's treatment of religions in the novel. The defenders celebrate his accomplishment and sympathy in depicting the devotion and attraction of the Victorian Era towards Buddhism. On the other hand, the detractors blame Kipling for fictionalising the confrontation between pragmatic Western rationality and Eastern mystical irrationality. Against this backdrop, this article revisits the novel with a postcolonial lens to study Kipling's dealings with religions in South-Asia in the latter half of the nineteenth century. It discovers that Kipling employs strategies of surveillance and knowledge of history and ethnography while handling religions in the novel. Such fictional employment of strategy and knowledge in characterising the South-Asian religions seems to have been colonially favourable in the contemporary socio-political context. Accordingly, this article argues that Kipling manipulates religions in his narrative for the sake of imperialism through surveillance of religions, consciousness of history, and ethnographic discourse that reflect his imperialist position.
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Taliaferro, Charles, e Christophe Porot. "A Defense of First and Second-Order Theism: The Limits of Empirical Inquiry and the Rationality of Religious Belief". European Journal for Philosophy of Religion 8, n. 3 (23 settembre 2016): 213–35. http://dx.doi.org/10.24204/ejpr.v8i3.1695.
Testo completoAbstract (sommario):
We argue that the use of the term “supernatural” is problematic in philosophy of religion in general, and in the contribution by Thornhill-Miller and Millican (TMM) in particular. We address the disturbing parallel between Hume’s case against the rationality of belief in miracles and his dismissal of reports of racial equality. We do not argue that because Hume was a racist (or an advocate of white superiority) therefore his view against miracles is faulty, but we draw attention to how Hume sets up a framework that, for similar reasons, discounts evidence of black intelligence and divine intelligence (or evidence of acts of God). We go on to argue against TMM’s revision of Hume on miracles. We then argue that empirical testing on the veracity of petitionary belief is impossible for there is no control case (everyone is prayed for) and that empirical testing can no more evaluate the evidential merits of most religious experiences than it can assess the merits of any robust philosophical position in epistemology, metaphysics, value theory, logic and mathematics. We express doubts about the integrity and scope of how one might enjoy the good of religion without belief. In a final section we offer a defense of the rationality of believing in specific religious traditions based on religious experience along with what we refer to as sufficient philosophical reasoning.
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Kaczor, Christopher. "A Defense of Conscientious Objection in Health Care". Proceedings of the American Catholic Philosophical Association 92 (2018): 41–58. http://dx.doi.org/10.5840/acpaproc202071499.
Testo completoAbstract (sommario):
In this essay, I defend rights of conscientious objection against various objections raised on deontological grounds of rights and entitlements as well as on consequentialist, utilitarian grounds. Udo Schuklenk and Ricardo Smalling in their article, “Why Medical Professionals Have No Moral Claim to Conscientious Objection Accommodation in Liberal Democracies” raise various objections, including the Objection from the Rights of Patients, the Objection from Monopoly, the Objection from Religion, the Objection from Untestability, and the Objection from Inconsistency. This article also responds to the concern about “unconstrained conscientious objection.” It suggests that we can distinguish legitimate from illegitimate conscientious objection in part by means of distinguishing objection to particular kinds of procedures from objection to treating particular kinds of persons. Perhaps the most promising way of differentiating legitimate from illegitimate conscientious objection in healthcare is by means of the goal of the medical art understood as the promotion of health.
31
Sennett, James F. "The Inscrutable Evil Defense Against the Inductive Argument from Evil". Faith and Philosophy 10, n. 2 (1993): 220–29. http://dx.doi.org/10.5840/faithphil199310220.
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MERTENS, THOMAS. "Defending the Rawlsian League of Peoples: A Critical Comment on Tan". Leiden Journal of International Law 18, n. 4 (dicembre 2005): 711–15. http://dx.doi.org/10.1017/s0922156505002979.
Testo completoAbstract (sommario):
In his well-written and well-argued paper ‘International Toleration: Rawlsian versus Cosmopolitan’, Kok-Chor Tan raises the important question as to where the limits of toleration are to be drawn. This is an important issue not only from the perspective of international law, but also for any domestic society. Toleration is never an automatic element or quality of any society, but has to be defended against the ever present danger of intolerance and repression. This is especially the case in the post-9/II era with regard to Islam, as it is not always easy to separate serious analysis of this religion from outright prejudices against its believers. With regard to Islamic minorities, the present attitude of some ‘Western’ majorities does not always reflect an attitude of respect, although this is not often admitted. It is not argued that Islamic minorities and other immigrants should adapt to the culture of the majorities because minorities have to give in to majorities on the basis of democracy; instead, it is claimed that Western majorities live in accordance with universal values. As Western societies have incorporated universal values formulated for the first time in the age of Enlightenment, they can rightly require from immigrants and minorities that they give up part of their values and identities without any real loss on their side. In forcing immigrants to adapt to Western values, majorities are merely liberating them from outdated particularistic codes and worldviews, thus enabling them to be free in accordance with truly universal values. This, obviously, is a peculiar way of understanding the Enlightenment, not with Kant as a perpetual challenge (‘we do not live in an enlightened age, but in an age of enlightenment’), but as something that is achieved and stably embodied in ‘our’ Western societies. Immigrants and minority members can reasonably be asked to identify with such societies. Although such a demand to assimilate might at first glance be seen as testifying to intolerance, in reality this is not the case. Why should we allow others to live in error? In the face of truth, toleration is a superfluous virtue. It goes almost without saying that this view, which is deemed by some as Enlightenment fundamentalism, contradicts the spirit with which Locke and Spinoza in the seventeenth century proclaimed the superior value of tolerance. They argued that all religions claim for themselves to be the one and only true religion and that the best attitude among the contenders of different beliefs would be one of tolerance: nobody can prove convincingly to the other side of the religious divide the truth of his own religion and the falseness of all other religions; and since ‘no man can conform his faith to the dictates of another (since) all the life and the power of true religion consists in the inward and full persuasion of the mind’ (Locke), the use of earthly powers is inappropriate and unjust.
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Palmquist, Stephen R., e Philip McPherson Rudisill. "Three Perspectives on Abraham’s Defense against Kant’s Charge of Immoral Conduct". Journal of Religion 89, n. 4 (ottobre 2009): 467–97. http://dx.doi.org/10.1086/600874.
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Yassine, Abdel-Qader. "Understanding Modernity on One’s Own Terms". American Journal of Islam and Society 15, n. 2 (1 luglio 1998): 47–61. http://dx.doi.org/10.35632/ajis.v15i2.2197.
Testo completoAbstract (sommario):
How can the movements fighting for an Islamic state in which Shari’ah(the Islamic Law) rules supreme best be understood-as part of a worldwidereaction against modernist thought or as a broad and diverseattempt to understand and tackle the problems of modemity throughreconnecting with an indigenous system of references for producingmeaning? This is the main question discussed in this paper.Revolt Against the Modern Age?In his book Defenders of God: The Fundamentalist Revolt Against theModern Age,’ the American historian of religion Bruce B. Lawrence surveyswhat he identifies as “fundamentalist” movements within the threemajor religions of Semitic origin: Judaism, Christianity (AmericanProtestantism), and Islam. In seeking to understand how fundamentalistsrelate to the d i t i e s of the modem world, Lawrence makes a distinctionbetween modernity and modernism. Modernity is seen as the concretefacts of modem lie: the revolutions in production and communicationstechnalogy hu@ an by indusbialkm and the cowmnt changes inmaterial life and, to a certain extent, in social organization. Lawrence’sfundamentalists are not opposed to modernity, with the possible exception of the Natluei Karta group in Israel. They also are adept at utilizingthe most modem means of communications in their campaign or organizingactivities.Modernism, on the other hand, is what characterizes the new way ofthinking that has o c c d in the West as a result of, or at least alongside,the industrial and scientific revolutions. It is marked by a strong belief inthe powers of science and reason and by a basic skepticism toward anysubstantial, absolute truth. To the modernist mind no “truth” is immune ...
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SCHWARZ, HANS. "Luther and the Turks". Unio Cum Christo 3, n. 1 (1 aprile 2017): 127. http://dx.doi.org/10.35285/ucc3.1.2017.art8.
Testo completoAbstract (sommario):
Abstract: Confronted with the military advance of the Turkish Ottoman Empire against the Holy Roman Empire, including the siege of Vienna, Martin Luther wrote several treatises on the Turks. Luther rejected the idea of a war in the name of religion against the Ottoman onslaught, seeing instead the defense of the Holy Roman Empire as the duty of the Emperor. Luther understood the Turkish threat as God’s punishment for the laxity of Christians and so called for repentance and a return to the gospel. Luther wanted the Christians to have firsthand information about Islam and promoted a translation of the Qur’an in German against many obstacles. The Protestant church in Germany is very cautious about defining a present-day application of Luther’s approach.
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Alecu, Ana Raluca, e Andrei Miroiu. "Christian Dimensions of Violence: The Séléka/Anti-Balaka Militias And The Lord’s Resistance Army In The Central African Republic". Studia Universitatis Babeș-Bolyai Studia Europaea 66, n. 1 (30 giugno 2021): 5–23. http://dx.doi.org/10.24193/subbeuropaea.2021.1.01.
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"Beginning in 2013, the Central African Republic has been engulfed in a civil war pitting successive governments against a substantial number of armed groups who also compete against each other for control over territory, population and resources. Some of these groups are claiming to be defenders of religious groups in the country, with the Séléka militias fighting for the Muslim communities and the anti-Balaka groups claiming Christian roots and inclinations. Other religiously inspired armed groups such as the Lord’s Resistance Army are also present in the country. The following study is an attempt to understand how the “religious” label can be applied to such armed groups and whether it can influence their behavior, thus bringing into light a valuable, albeit lesser known example on how AGs and religion are connected in contemporary Africa. Keywords: armed groups, religion, Central African Republic, violence, civil war "
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Jalilian, Mohammad Sobhan. "A Full-Fledged Defense of Principle-Based Ethics against Moral Particularism". Filozofia 77, n. 8 (19 ottobre 2022): 608–25. http://dx.doi.org/10.31577/filozofia.2022.77.8.3.
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Ibrahim Asseri, Ahmed, e Faisal @. Ahamad Faisal Abdul Hamid. "The Motives of the Crusades from The Perspective of Morad Hoffman". Al-Muqaddimah: Online journal of Islamic History and Civilization 5, n. 2 (28 dicembre 2017): 79–84. http://dx.doi.org/10.22452/muqaddimah.vol5no2.5.
Testo completoAbstract (sommario):
The crusades that the Muslim world faced were motivated by multiple motives. According to Murad Hoffmann's perspective, she is motivated by defenders. The first: a religious motive, and the second: the motive of revenge against Islamic conquests. This article adopts a descriptive analytical approach in reviewing the Western motives of the Crusades against the Muslim world. We can conclude that religion is an important starting point in the Crusades, and that the Islamic conquests continue to be an influence for Westerners and therefore they do not spare any effort to try to take revenge on the Islamic world because of them.
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Wohlrab-Sahr, Monika, Monika Wohlrab-Sahr e Marian Burchardt. "Multiple Secularities: Toward a Cultural Sociology of Secular Modernities". Comparative Sociology 11, n. 6 (2012): 875–909. http://dx.doi.org/10.1163/15691330-12341249.
Testo completoAbstract (sommario):
Abstract For more than two decades sociological debates over religion and secularization have been characterized by a confrontation between (often American) critics and (mostly European) defenders of secularization theories. At the same time, there was a remarkable rise in public debates about the role of secularism in political regimes and in national as well as civilizational frameworks. Against this backdrop this paper presents the conceptual framework of “multiple secularities” with a view to refocusing sociological research on religion and secularity. We will demonstrate that it can stimulate new ways of theorizing the relationship of religion and secularity in a variety of modern environments. Arguing for a reformulation of this relationship within the framework of cultural sociology, we conceptualize “secularity” in terms of the cultural meanings underlying the differentiation between religion and non-religious spheres. Building on Max Weber we distinguish four basic ideal-types of secularity that are related to specific reference problems and associated with specific guiding ideas. Finally, we illustrate the use of the concept with regard to selected case-studies.
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Nason-Clark, Nancy, e Bruce B. Lawrence. "Defenders of God: The Fundamentalist Revolt against the Modern Age". Journal for the Scientific Study of Religion 30, n. 2 (giugno 1991): 216. http://dx.doi.org/10.2307/1387218.
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Mendham, Matthew D. "Kant and the “Distinctively Moral Ought”: A Platonic‐Augustinian Defense, against MacIntyre". Journal of Religion 87, n. 4 (ottobre 2007): 556–91. http://dx.doi.org/10.1086/519772.
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Muhammad Arsyad, Yusri. "JIHAD, RELIGION WAR, AND TERRORISM IN ISLAM". Journal on Leadership and Policy 3, Number 2 (24 dicembre 2018): 11–22. http://dx.doi.org/10.32890/jlp2018.3.2.2.
Testo completoAbstract (sommario):
Jihad in Islam is not a war that is termed a "religious war” (al-harb al-muqaddasah) - as perceived by Westerners all along. However, Jihad is: any action accompanied by sincerity, every useful perseverance, and every firmness of faith in the soul, so that we are able to fight against the various challenges in this life, which continue to evolve all the time in our souls, and in our environment. Therefore Jihad is a fountain that never diminishes for every Muslim to drink and to serve as a source of strength and energy so it creates a perfect readiness in assuming a responsibility to submit to the will of Allah SWT based on awareness and belief. Indeed jihad is a form of preparedness for Muslims as a form of self-defense of the enemies of Islam for the establishment of Islamic law in Islamic social life in the Islamic State. The history has spoke since Islamic countries have never been peacefull, human rights abuses and wars as historical evidence shows. That the enemies of Islam in this hemisphere are very intelligent to turn facts with various ways and means owned. Yet the real terrorists are very clear, as clear as the sun in broad daylight.
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Andreychenko, Svitlana. "Collective self-defense as a response to Russian aggression against Ukraine". Ukrainian Journal of International Law 2 (30 giugno 2023): 64–66. http://dx.doi.org/10.36952/uail.2023.2.64-66.
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Aull, Brian. "The Faith of Science and the Method of Religion". Journal of Baha’i Studies 1, n. 2 (1988): 1–17. http://dx.doi.org/10.31581/jbs-1.2.1(1988).
Testo completoAbstract (sommario):
A fundamental teaching of the Bahá’í Faith is that science and religion are harmonious and complementary. Two themes are presented. First, religious faith, in its best form, is shaped by a process of critical inquiry instead of being defended against such a process. By comparison, science does not operate by logical deduction alone but also by a process of generalization. That is, the validation of a scientific theory involves a process of gaining confidence in its predictive power based on its consistency with a limited set of experimental observations. This confidence is the scientific analogue of religious faith. Second, the limitations of science should be acknowledged and questions beyond its scope must be addressed in order to build a just, peaceful, and humanitarian society. Science must be used to aid the quest for and the implementation of appropriate human values.
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Wahyudi, Slamet Tri. "Hubbul Waton Minal Iman as Reinforcement Theorem of State Defense in the Context of Terrorism Prevention in Indonesia". SHS Web of Conferences 54 (2018): 08019. http://dx.doi.org/10.1051/shsconf/20185408019.
Testo completoAbstract (sommario):
A series of suicide bombing terror in Surabaya and Sidoarjo a few days ago drew public attention. It was because the perpetrator was a family. After being investigated, the motive of the suicide bomber was based on false religious doctrine. According to the confession of the perpetrator’s children who survived, they had been indoctrinated by religious doctrine and living in a closed environment. Terrorism uses the teachings of Islam as justification for its actions. Therefore, the policy for the prevention of terrorism should also include the Islamic values. The main cause of radicalism effect development is the faded sense of nationalism and love of the country. State defense approach is considered appropriate as a form of prevention against terrorism. The state defense values can enhance the sense of nationalism and love of the country. However, state defense approach will not be effective without involving religious approach because the root of terrorism issues in Indonesia is based on the mistakes in understanding religion, therefore, the most appropriate way is integrating state defense approach with a religious approach based on the spirit of hubbul waton minal iman. Spirit hubbul wathon minal iman can be the antithesis on the meaning of mujahid.
46
Greenleaf, Richard E. "Persistence of Native Values: The Inquisition and the Indians of Colonial Mexico". Americas 50, n. 3 (gennaio 1994): 351–76. http://dx.doi.org/10.2307/1007165.
Testo completoAbstract (sommario):
The Holy Office of the Inquisition in colonial Mexico had as its purpose the defense of Spanish religion and Spanish-Catholic culture against individuals who held heretical views and people who showed lack of respect for religious principles. Inquisition trials of Indians suggest that a prime concern of the Mexican Church in the sixteenth century was recurrent idolatry and religious syncretism. During the remainder of the colonial period and until 1818, the Holy Office of the Inquisition continued to investigate Indian transgressions against orthodoxy as well as provide the modern researcher with unique documentation for the study of mixture of religious beliefs. The “procesos de indios” and other subsidiary documentation from Inquisition archives present crucial data for the ethnologist and ethnohistorian, preserving a view of native religion at the time of Spanish contact, eyewitness accounts of post-conquest idolatry and sacrifice, burial rites, native dances and ceremonies as well as data on genealogy, social organization, political intrigues, and cultural dislocation as the Iberian and Mesoamerican civilizations collided. As “culture shock” continued to reverberate across the seventeenth and eighteenth centuries, Inquisition manuscripts reveal the extent of Indian resistance or accommodation to Spanish Catholic culture.
47
Ward, Lee. "John Stuart Mill on the Political Significance of Higher Education". History of Education Quarterly 63, n. 3 (agosto 2023): 336–56. http://dx.doi.org/10.1017/heq.2023.22.
Testo completoAbstract (sommario):
AbstractWhile a number of recent studies highlight John Stuart Mill’s role as a “teacher of the people,” his reflections upon the political significance of higher education have received relatively little attention. I argue that Mill’s 1867 St. Andrews Address was both a defense of liberal education against influential arguments for religion- and science-based models of higher education, and a call for elites educated in reformed universities to shape a public vision for the construction of a polity committed to liberal principles. I conclude that Mill’s St. Andrews Address can contribute to debates about the role of the university in contemporary liberal societies.
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Case, Brendan. "Abolishing Anger: A Christian Proposal". Religions 14, n. 11 (15 novembre 2023): 1427. http://dx.doi.org/10.3390/rel14111427.
Testo completoAbstract (sommario):
In recent years, advocates of (so-called) righteous anger have become increasingly vocal and articulate, as is evident from a growing literature defending anger as a moral emotion and tool for social change. Righteous anger has defenders both among secular philosophers—notably Myisha Cherry in her The Case for Rage and Failures of Forgiveness—and Christian theologians and activists, particularly, though by no means only, those drawing inspiration from Thomas Aquinas’s Aristotelian defense of anger. As a Christian theologian writing in the first instance for other Christians, I will argue in what follows that permissive attitudes to anger—even of the “righteous” sort—are fundamentally mistaken, not least because they are inconsistent with the universal obligation to love one’s neighbor as oneself. Christians instead ought to take something approaching an abolitionist approach to anger, as an emotion intrinsically opposed to charity. We can see this most clearly by beginning with the faults of a qualified defense of anger, which I reconstruct from Cherry’s work, and from the work of Thomas Aquinas, whose views on anger are interestingly convergent with hers. (This pairing has at least two advantages: it highlights the essentially traditional character of Cherry’s approach, and illustrates how relatively untutored Aquinas’s Aristotelian treatment of anger is by distinctively theological commitments.) I then sketch and defend the view, with a particular reliance on the Sermon on the Mount, that we ought to seek to abolish anger from our lives and defend that position against three apparent defeaters drawn from the Christian Scriptures.
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Barton, Greg, Ihsan Yilmaz e Nicholas Morieson. "Religious and Pro-Violence Populism in Indonesia: The Rise and Fall of a Far-Right Islamist Civilisationist Movement". Religions 12, n. 6 (29 maggio 2021): 397. http://dx.doi.org/10.3390/rel12060397.
Testo completoAbstract (sommario):
The first quarter of the twenty-first century has witnessed the rise of populism around the world. While it is widespread it manifests in its own unique ways in each society, nation, and region. Religious populism, once rarely discussed, has come to take a more prominent role in the politics of a diverse range of societies and countries, as religious discourse is increasingly used by mainstream and peripheral populist actors alike. This paper examines the rise of religious populism in Indonesia through a study of the widely talked about, but little understood, Islamic Defenders Front (FPI—Front Pembela Islam). The case study method used to examine the FPI provides a unique insight into a liminal organization which, through populist and pro-violence Islamist discourse and political lobbying, has had an outsized impact on Indonesian politics. In this paper, we identify the FPI as an Islamist civilizationist populist group and show how the group frames Indonesian domestic political events within a larger cosmic battle between faithful and righteous Muslims and the forces that stand against Islam, whether they be “unfaithful Muslims” or non-Muslims. We also show how the case of the FPI demonstrates the manner in which smaller, liminal, political actors can instrumentalise religion and leverage religious rhetoric to reshape political discourse, and in doing so, drive demand for religious populism. The paper makes two arguments: First, the FPI is an example of a civilizationist populist movement which instrumentalises religion in order to create demand for its populist solutions. Second, that as Islamic groups and organisations in Indonesia increasingly rely on religio-civilizational concepts of national identity, they become more transnational in outlook, rhetoric, and organisation and more closely aligned with religious developments in the Middle East.
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Sultana, Aneela. "DIGGING ISLAMIC ROOTS OF JIHAD TO UNVEIL THE TRUTH". ARAB AND ISLAMIC WORLD - THE VIEW FROM INSIDE 2, n. 1 (1 giugno 2008): 31–42. http://dx.doi.org/10.54561/prj0201031s.
Testo completoAbstract (sommario):
Islam, like all the great world religions and their scriptures, off er a universal message, a discourse that can speak to all times and places. Believers of this religion, in every age and situation, fi nd teachings, principles, and values that give them meaning and guidance. The Quran and the Sunnah, or prophetic example, provides a theology for peace, for living in a world of diverse nations and peoples. They also provide guidelines on how to fi ght the enemy as well as how to fi ght against corruption and oppression. This paper attempts to draw a careful line between Jihad, self-defense and aggression, resistance and rebellion, reform and terrorism. Little has been done to study the formation and evolution of the notion of divinely sanctioned war in Islam or to critically examine the spectrum of Islamic views on the subject. Classical Islamic tradition has developed its own canonical view on the formation and evolution of holy war and, with some small variation among the legal schools, a more or less standard view on the meaning and application of divinelysanctioned war in general. Scholarly studies of holy war in Islamic civilization have tended to accept uncritically, or at least not challenge, these standard views. The main theme of this writing is to critically examine the origin of the holy war phenomenon in Islam in order to describe and explain the early importance of holy war and its implications for contemporary Muslim societies.