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Muthuri, Jane Kathure. "African Religion in our Contemporary Society". Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 7, n. 1 (6 maggio 2024): 1–16. http://dx.doi.org/10.35544/jjeoshs.v7i1.64.
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Characteristically, African Religion is a resilient enterprise that cuts across centuries of interaction with other religions such as Christianity and Islam. This research article sets out to unveil its resilient characteristics, as it underlines the fact that it is part and parcel of the African cultural heritage. Methodologically, it highlights the multi-dimensional ways in which the African Religion has permeated into the lives of Africans to date. In the context of Christianity and Islam, it has remained a ‘controversial’ areaof research among theologians, as some fail to understand its relevance. On the flip-side, there are other scholars who contends that it needs to be recognized as an independent and self-fulfilling religion, just as it is the case with Christianity, Islam, and other world religions.To address the divergent views, an application of an Afro-Biblical Dialogue, as a theory, has been proposed to address this development. As the dialogical methodology, this model which was first adopted by the Jerusalem Christian Council in the wake of Hellenism(Acts15), will thus attempt to answer the question regarding the place of Gentiles who became Christians. Were they meant to abandon their religio-cultural backgrounds?
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Lennon, Jack J. "VICTIMARIIIN ROMAN RELIGION AND SOCIETY". Papers of the British School at Rome 83 (16 settembre 2015): 65–89. http://dx.doi.org/10.1017/s0068246215000045.
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This paper brings together literary, epigraphic and iconographic evidence for thevictimarii— the attendants responsible for slaughtering sacrificial animals in ancient Rome. It aims to explore the problematic status ofvictimariiin Roman society, and argues that the often hostile views of the aristocracy have led to the continued marginalisation of this prominent group within scholarly discussions of religion and society. It argues that when the various strands are considered together a far more positive view ofvictimariiwithin Roman society emerges, suggesting that this was in some respects one of the most respectable of professions among the slave and freedman communities.
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Fajar, Muhammad Brilian. "KESETARAAN MENURUT BERBAGAI AGAMA: Perspektif Islam, Kristen, dan Hindu". AKADEMIK: Jurnal Mahasiswa Humanis 3, n. 3 (1 settembre 2023): 141–50. http://dx.doi.org/10.37481/jmh.v3i3.615.
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Gender equality is a deep and complex issue in today's global society. The concept of gender equality is interpreted in various ways, including in various religions that have a significant influence on the lives of individuals and society. Islam, Christianity and Hinduism are the three main religions that have millions of followers around the world. Therefore, this research aims to analyze and understand views on gender equality in these three religions with the hope of providing deeper insight into the relationship between religions and gender issues. The research method used is in-depth text analysis, by identifying key texts related to gender equality in the three religions. The results of this study reveal significant differences in views about gender equality in Islam, Christianity, and Hinduism. Islam emphasizes equality in its basic teachings, with an emphasis on justice and equal treatment before Allah. Christianity has a variety of different interpretations of gender equality, but a growing number of denominations support gender equality in church and family roles. Hinduism, as a diverse and pluralistic religion, has a variety of views influenced by different traditions and sects.
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Berry, Evan. "Religion and Sustainability in Global Civil Society". Worldviews 18, n. 3 (2014): 269–88. http://dx.doi.org/10.1163/15685357-01803001.
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This paper presents basic empirical research about the role of religion and religious actors in the global politics of sustainability. Drawing on insights from three overlapping fields of study—environmental politics, religious transnationalism, and religion and ecology—this study analyzes data gathered through ethnographic interviews with representatives of religious non-governmental organizations at the 2012 United Nations Conference on Sustainable Development, known as Rio+20. These interviews asked respondents to discuss their understanding of the meaning, role, and position of religion within civil society efforts to address sustainability concerns. Content analysis of interview responses suggests that religious actors hold divergent views about the salience of religion to global sustainability politics. The central finding is that the boundary between religious and secular civil society groups is a permeable one.
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Cole-Turner, Ronald. "Genes, religion and society: The developing views of the churches". Science and Engineering Ethics 3, n. 3 (settembre 1997): 273–88. http://dx.doi.org/10.1007/s11948-997-0033-3.
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Zhukova, L. E. "Vivekananda's «Universal Religion» Project: Essence and Prospects". Orientalistica 5, n. 3 (29 settembre 2022): 504–21. http://dx.doi.org/10.31696/2618-7043-2022-5-3-504-521.
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The article discusses the concept of «universal religion», as reflected in the works by the world-famous Indian philosopher Swami Vivekananda. A lot of thinkers all over the world paid sufficient attention to the problem regarding the search for religious unity in human society. This problem still remains actual. Prevention of conflicts between various religions requires knowledge of historical approaches used and suggested by great public figures to their solution. Therefore, the study of Vivekananda’s ideas of «universal religion» is of a paramount importance. The present article aims to study the understanding of the idea of a single religion for the mankind as expressed by the Indian philosophers. Special attention is paid to the ideas regarding the Divine role in the «universal religion» project. The research is based on the hermeneutic analysis of Vivekan anda’s presentations and letters seen in the context of views on the possibility of existence of different faiths unity in the era of the Bengali Renaissance and nowadays. The article shows the philosopher’s attempt to reconcile the religions of the world on the basis of ideas which comprised the impersonal God of Advaita Vedanta. The article is concluded by some thoughts and suggestions regarding the development of the «universal religion» project as a component of the globalization process in the modern society.
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Meshkov, Nikolay I., e Dmitriy N. Meshkov. "Spiritual culture as a foundation of psychosomatic health of an individual and society". Humanitarian: actual problems of the humanities and education 20, n. 1 (5 aprile 2020): 92–102. http://dx.doi.org/10.15507/2078-9823.049.020.202001.092-102.
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Introduction. The article examines the influence of spiritual culture on psychosomatic health of people. This topic, often worded as a problem, is a subject of studies for representatives of religions (the article deals with Orthodox Christianity) and scientists of different areas of scientific knowledge. Appropriate addressing and solution of this problem will benefit psychosomatic health of a person and society. Goal of Research. The authors base on the published materials (papers, books) and analyze the positions of the representatives of religion (Orthodox Christianity) and scientists on the topic/problem to determine the differences. Methods. Comparative analysis. Theoretical modelling. Results of Research. The main distinction of views of scientists from views of the representatives of religion consists in understanding of spirituality as an exceptionally sociocultural phenomenon, the result of education. In Orthodox Christianity is understood as the result of action of Holy Spirit and self-improvement in order to “gain” Holy Spirit; the self-improvement is aimed to forming such spiritual qualities as faith, hope, love, humility, meekness etc., that benefit psychosomatic health of people. Discussion and Conclusion. If among representatives of Orthodox Christianity engaged in the study of the problem there are no strong differences on the genesis of spirituality and its influence on all sides of human life, then among scientists there are rather different views on the problem. Some representatives of scientific society consider spirituality exceptionally from materialism approach, but the other use certain synthetic approaches, taking into account that materialism is not able to give answers for all questions.
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Placher, William C. "Preaching the Gospel in Academy and Society". Theology Today 49, n. 1 (aprile 1992): 5–20. http://dx.doi.org/10.1177/004057369204900102.
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“Many academics turn from church or synagogue sometime in early adolescence, and their image of religion remains what they learned in fourth grade Sunday School. It is as if one assumed that the curriculum of a college mathematics department culminated in long division, or that biological research consisted exclusively in gathering the leaves from different species of trees and pressing them flat under three volumes of the World Book Encyclopedia. If those no longer involved with churches want to update their views of religion, they sometimes turn their television dials to the cable evangelists and find most of their prejudices confirmed.”
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Fatimah, Siti. "Multicultural Society Development Dimensions of Diversity and Cultural Change". International Journal of Islamicate Social Studies 1, n. 2 (27 novembre 2023): 70–82. http://dx.doi.org/10.62039/ijiss.v1i2.23.
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This article aims to analyze more deeply about multiculturalism in Indonesia. This country is a strong nation and has a variety of cultures, ethnicities, tribes, flavors, and even religions. All these differences have also become a necessity for the Indonesian people. This research uses the literature method. The results found that a multicultural society is a society that has various elements such as religion, education, language, race, tribe, and even economy, but lives in one group and one government. Multicultural societies are formed from an understanding of these understandings, not just acknowledging differences but also understanding diversity. Recognition of plurality minimizes conflict over primordial or sectarian issues. When viewed from a cultural perspective, multiculturalism views society as a cultural reality with a pattern like a mosaic.
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Zhang, Jingwen. "A study of Marx's religious views from the perspective of realistic man". BCP Education & Psychology 9 (29 marzo 2023): 435–38. http://dx.doi.org/10.54691/bcpep.v9i.4720.
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This academic paper explores Marx's view of religion from the perspective of "realistic man". It objectively discusses the historical background and main contents of the formation of Marx's religious view as well as the contents of religious criticism which cannot be ignored in the Marxist theoretical system. In the process of studying Marxism, people always used to combine religion with the words such as ignorance and unwisdom. This paper returns to the original work of Marx, puts forward the realistic value of the existence of religion under the historical background, and holds that religion should be discussed with realistic people based on the real society.
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Herbich, Tomasz. "Nadprzyrodzoność a wyzwolenie człowieka. Wokół związków religii i emancypacji w pismach Stanisława Brzozowskiego". Przegląd Humanistyczny, n. 67/1 (11 ottobre 2023): 77–90. http://dx.doi.org/10.31338/2657-599x.ph.2023-2.6.
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The article characterizes two different variants of the relationship between religion and emancipation that appear in Stanisław Brzozowski’s writings. A comparison of the two articles (Religia i społeczeństwo [Religion and Society] and Alfred Loisy i zagadnienia modernizmu katolickiego [Alfred Loisy and the Issues of Catholic Modernism]), written over a period of only three years, leads to the conclusion that the radical change in the philosopher’s views on the relationship between the supernatural and human activity is the key to interpreting the difference in his opinions on religion. At the end of the article, however, I draw attention to the fact that both positions – negating religion from an emancipatory position and affirming it – can be found in Brzozowski’s earlier writings, which leads one to believe that the aforementioned difference between the two views can be captured not only diachronically, but also synchronically. The latter approach could serve to consider the hypothesis according to which Brzozowski’s position on the relationship between religion and emancipation was dependent on his views on the relationship between emancipation and the rational, cognitive element.
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Sihotang, Hengki Tamando, Devikurnia Sihotang e Mujuranto Sihotang. "Exploring the Influence of Christianity on Political Behavior in Contemporary Society: A Comparative Study". Ministries and Theology 1, n. 1 (31 dicembre 2023): 23–32. http://dx.doi.org/10.35335/69ett422.
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This study investigates the influence of Christianity on political behavior in contemporary society. Through a survey of respondents representing various strata of the Christian community, the research identifies patterns in political views, political participation, and perceptions of the role of religion in political decision-making. Findings indicate a strong alignment between religious beliefs and individual political views, as well as a correlation between religious activism and political participation. The influence of religious leaders also proved significant in shaping political preferences and voter decisions. The research also highlights the importance of paying attention to methodological and contextual boundaries in understanding the complexity of the interaction between religion and politics. The conclusions emphasize the need for further research to deepen our understanding of these dynamics and their implications for inclusive and equitable political and social governance
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VARLAMOV, ALEXANDER N. "THE HISTORY OF THE COEXISTENCE OF RELIGIONS AND THE PROSPECTS FOR WORLDVIEW TRADITIONS IN EVENKI SOCIETY". Study of Religion, n. 2 (2021): 17–27. http://dx.doi.org/10.22250/2072-8662.2021.2.17-27.
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The publication deals with the interaction of religions in the Evenki society since the 17th century. The author considers the process of Christianization of various Evenki groups, among whom the spread of the influence of the new religion was significantly different. The reasons for the formal status of the Christian religion among the majority of Evenk groups are outlined. Information about the history of the penetration of Buddhism into the environment of the Evenks of Transbaikalia is given, which is associated with the acquisition of ethnographic traditions of cattle breeding in close cultural relationships with Mongolian groups and clans. The reasons for the loss of the traditions of Evenk shamanism, associated with the repressive state policy in the 1930-40s, are indicated and the degradation of the cultural traditions of the ethnos in the second half of the 20th century. The article presents a picture of worldview and religious preferences in modern Evenk society, characterized by the coexistence of atheistic, Christian, Buddhist, and pagan (shamanic) views...
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Zhukova, L. E. "Universal Religion: Ways of Realization in the Teachings of Swami Vivekananda and N. K. Roerich". Orientalistica 6, n. 3-4 (19 novembre 2023): 622–42. http://dx.doi.org/10.31696/2618-7043-2023-6-3-4-622-642.
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The article deals with the views on the concept of “universal religion” in the works of the Indian public figure Swami Vivekananda and the Russian artist N. K. Roerich. The one of the most serious problems of today’s society are interreligious differences. Searching for ways to eliminate these differences makes it relevant to study the creative legacy of thinkers who proposed their vision of a single religion for humanity. The purpose of this work is a comparative analysis of projects of religious unity in religious-philosophic works of Swami Vivekananda and in artistic and journalistic works of Nicholas Roerich. For the purpose of the research the author uses hermeneutical and comparative-historical approaches. The comparation of the conceptions of the Divine underlying on the basis of a single religion projects, as well as the attitude of the philosophers to the ritual side of religions are carried out. The development paths of Vivekananda and Roerich's projects at the present time are considered. The research reveals the closeness of the philosophical approaches of Indian and Russian thinkers to ways of realization of a single religion. Philosophers have similar views on the divine as an impersonal Absolute, as well as a respectful attitude to the ceremonial side of religion. The difference in the approaches of thinkers caused by the peculiarities of their creative preferences. The author concludes about the equal value and viability of their projects of religious unity in reality.
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М.А., ОТАМАТОВ. "CONCERNING THE STUDY OF SOME THEORETICAL ASPECTS OF THE RELIGION FACTOR". International Journal of Advance Scientific Research 4, n. 3 (1 marzo 2024): 89–95. http://dx.doi.org/10.37547/ijasr-04-03-18.
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In this article, some theoretical aspects of the religious factor in the socio-political life of humanity were studied. In particular, the history of the emergence of religion and the uniqueness of its evolutionary processes were considered. Also, different views of some scientists in this field and the classifications put forward by them were analyzed. Along with this, in order to know the place of religion in society and people's life, its various functions and place were also researched.
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Nafis, Mhd Ad-Darrun, Kamaluddin Kamaluddin e Endang Ekowati. "Sosial Religius dalam Perspektif Islam dan Kristen". YASIN 3, n. 5 (15 luglio 2023): 895–911. http://dx.doi.org/10.58578/yasin.v3i5.1437.
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This study aims to find out how social religious urgency is in the views of Islam and Christianity and find out how social religious similarities and differences in the views of Islam and Christianity. In this study, researchers used a type of library research (library research). This research uses the Sociology of Religion approach method. The sociology of religion approach is an approach that discusses one of the social phenomena, namely religion as a social manifestation. The results of this study are that social religion is an act based on awareness or a tendency to pay attention to the public interest in accordance with religious rules. In Islam, social religious pressure is very important to build a good relationship between individuals with God and fellow human beings. Meanwhile, in the Christian view, social religion also emphasizes the importance of the individual's relationship with God and fellow human beings. Christianity prohibits that love is the main principle in living a social-religious life. Mukti Ali's views on social religion in Islam emphasize the values of solidarity, social justice, social responsibility, and interfaith dialogue. He described the importance of the active role of Muslims in society to create a better and harmonious life based on Islamic teachings.
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Putri Cahyani, Syabila Gita, Shalahudin Ismail e Ujang Rohman. "Peran Perempuan dalam Mewujudkan Peran Perempuan dalam Mewujudkan Moderasi Beragama Moderasi Beragama". Ta lim Jurnal Pendidikan Agama Islam dan Manajemen Pendidikan Islam 2, n. 1 (28 febbraio 2023): 9–14. http://dx.doi.org/10.59098/talim.v2i1.852.
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Indonesia is unique with a diversity of languages, religions, cultures, tribes, customs and races. This variety of diversity requires religious moderation. Religious moderation is interpreted as a form of tolerance, both towards one's own religion and the religion professed by others. Religious moderation creates religious balance and harmony. This context of tolerance can be formulated as an attitude of openness in different views, by way of expressing and accepting views towards each other's beliefs. In realizing moderation, we need an active role from all parties, including women. Women have great potential in realizing and maintaining the tolerance required in this diverse Indonesia. The purpose of this study is to examine how the role of women in realizing religious moderation. The method used in this study is a descriptive qualitative method that refers to literature data. The results of this study show that the role of women will be the basic capital in realizing moderation in themselves, family, and society. It is hoped that the results of this study can encourage women to be actively involved in carrying out religious moderation.
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Saeed, Mohammed Hussein. "The concept of justice in Islam – by confirming Ibn Khaldun views". Halabja University Journal 8, n. 2 (30 giugno 2023): 168–85. http://dx.doi.org/10.32410/huj-10470.
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One of the important subjects of civil community throughout history up to now, is the subject of achieving that tendency of society in which justice can be mainly attained. The nature and importance of this subject has been a reason for illustrating different views on the importance of justice.
Islamic Religion as a divine religion has always given importance to humans and provided a worthy life away from oppression. Justice matter has a big role in it like a bridge which connects people to the happiness of both lives. Ibn Khaldun as a knowledgeable and Islamic scholar wants to offer justice in the society with a political cover and content. In this study, the analytical and descriptive methodology has been used to discuss the importance of justice in the view of Islam and Ibn Khaldun.
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Muslimah, Muslimah. "THE SPIRITUAL INTELLIGENCE IN INTERPRETING THE RELIGIOUS DAYS COMMEMORATION BY CROSS-RELIGIOUS OF MALAY SOCIETY IN THE EDUCATIONAL INSTITUTION". Al-Banjari : Jurnal Ilmiah Ilmu-Ilmu Keislaman 19, n. 2 (21 dicembre 2020): 304. http://dx.doi.org/10.18592/al-banjari.v19i2.2529.
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This study aims to describe the form of the religious day celebrations of Malay society across religions and the meaning of commemorating them in educational institutions. This field research uses a qualitative research approach with data collection through in-depth interviews, participant level observation and documentation. The results of the study describe that the form of religious day commemoration activities in SMPN 2 Arut Selatan are grouped into two, namely: commemoration of religious days which are commemorated based on certain moments, for instance are maulid of the Prophet Muhammad, Isra Mi'raj, and celebrations to welcome the Islamic New Year (Islam), Christmas and Easter (Christian Protestant and Catholic); and routine religious activities, for example is prayer with each of the followers of interfaith religions. Furthermore, the meanings of the religious days celebration are grouped into three views, trere are; as the obligation/ necessity of the learning process, empirical religion and individual's religion; as a culture / habit that becomes a system at school; as a requirement for the implementation of religious practices; and as a culture related to the commemoration of religious days.
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Nasibullov, K. I. "Islam as Critical Practice: Young Muslims Discuss their Religious Development". Minbar. Islamic Studies 15, n. 4 (11 gennaio 2023): 941–65. http://dx.doi.org/10.31162/2618-9569-2022-15-4-941-965.
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In modern Russia, religion is seen as a conservative social force aimed at consolidating society on the basis of common values. At the same time, as human history shows, religions often acted as a powerful political force, leading to great social transformations. Such a dual approach to religion was embodied in the views of the Frankfurt School of Critical Theory (M. Horkheimer and others), as well as a number of Islamic intellectuals of the "left" wing, such as G. Jemal and F. Isak. These thinkers emphasized that religion in certain historical periods could be a liberating force acting in the interests of the most oppressed members of society, while in others, on the contrary, it could promote oppression and support the interests of power elites. The paper presents the results of studies of young Russian Muslims based on the methodology of critical social psychology, which develops the views of the Frankfurt School of Critical Theory. The results show that a person's religious conversion is preceded by a critical rethinking of his own way of life, which was also noted in earlier studies conducted among representatives of Christianity and Judaism. At the same time, it was found that the critical attitude does not disappear with the adoption of Islam. The antagonism between the former “secular” and the current Islamic way of life is only strengthened by the opposition of the social position of Muslims and the “majority”. Initial dissatisfaction with the conditions of one's own life is transformed into a larger social criticism.
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Shipra Mondal. "Religion in Begum Rokeya’s Literature: Resemblance with the Marxist Narrative". Creative Launcher 8, n. 4 (31 agosto 2023): 1–12. http://dx.doi.org/10.53032/tcl.2023.8.4.01.
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Against the dark background of the social exclusion of women, especially Muslim women, Begum Rokeya, the pioneer of women’s emancipation in Bengal, British India in the early 20th century, stood with her enlightenment like a beacon and pushed her way for women’s emancipation from the depths of misery. She lived in a society shrouded by blind religious beliefs and practices where women were deprived of rights and freedom, and were repressed and oppressed in the name of religion. Despite her prevailing leanings toward religious beliefs and practices, she found that a powerful obstacle to women’s freedom stemmed from the misinterpretation of culturally biased religious norms, notions and intentions. She was a strong advocate for the emancipation of the society and especially women of her time. She eloquently expressed her opinion with regard to religious rituals, prevailing sentiments and general public psyche in practice that hindered the progress and emancipation of women as well as the society. Her opinions, propositions, criticisms, and activisms in this regard surprisingly resembled to a great extent that of the predominant Marxist views. In this article, her views and opinions on the dissemination and practice of religious teachings and rituals in the context of the marginalization of women as well as society have been examined and compared with that of the Marxist thoughts, especially those on religion through textual analysis and Marxist allusions.
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Reiss, Michael J. "A response: “Genes, religion and society: The developing views of the churches”". Science and Engineering Ethics 3, n. 3 (settembre 1997): 289–92. http://dx.doi.org/10.1007/s11948-997-0034-2.
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StJohn Fisher, Ian. "A response: “Genes, religion and society: The developing views of the churches”". Science and Engineering Ethics 3, n. 3 (settembre 1997): 293–95. http://dx.doi.org/10.1007/s11948-997-0035-1.
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Nielsen, M. E. "Religion and psychology at the beginning of the new millennium". Ukrainian Religious Studies, n. 7 (24 febbraio 1998): 63–68. http://dx.doi.org/10.32420/1998.7.142.
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Religion has a serious impact on our world. Most people in the world consider themselves to be religious or those to whom religion has a significant impact. It also helps to determine the type of culture that forms political and economic views. In an individual dimension, religion affects human communication. Although it can be viewed as a means by which society controls its members, it is more than just a social and managerial phenomenon. Religion is a human attempt to achieve spirituality. It is our attempt to gain and maintain the meaning of our destination in the world, which sometimes seems pointless.
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Meshkov, Nikolay I., e Dmitriy N. Meshkov. "SCIENTIFIC AND RELIGIOUS COMPREHENSION OF SPIRITUALITY". Humanitarian: actual problems of the humanities and education 19, n. 1 (30 marzo 2019): 69–79. http://dx.doi.org/10.15507/2078-9823.045.019.201901.069-079.
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Introduction. The paper considers the problem of spirituality that is learned by representatives of religion and scientists of different areas of scientific knowledge. The special significance of the problem lies in the fact that its correct comprehension helps forming spiritual culture of a person and society. The aim of the study is comparison of understanding of spirituality by representatives of science and religion. Materials and Methods. The following methods were applied: system analysis; abstraction; generalization; theoretical modeling; comparative analysis. Results. The main difference of the views of scientists-materialists and representatives of religion is that scientists consider spirituality as a result of scientific education. In Orthodox Christianity spirituality is comprehended as a result of an action of the Holy Spirit and a work of a person on himself aimed on forming such qualities as faith, hope, love, humility etc. Discussion and Conclusion. Among the representatives of the religion substantial controversies are practically absent whereas among scientists there exist rather heterogeneous views on the problem.
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Fitriani, Fitriani. "REKONSTRUKSI TEORI AGAMA PRIMITIF DI ERA POSTMODERNISME". Studia Sosia Religia 6, n. 1 (2 maggio 2023): 1. http://dx.doi.org/10.51900/ssr.v6i1.18832.
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<em>Every soul in the human person have great curiosity about a substance that created them or a substance that is believed to have power which can also be interpreted as a ruling spirit. Therefore, various views arose regarding what is called primitive belief or religion. The history of the emergence of primitive religion is increasingly being discussed by thinkers in modern to postmodern times because the emergence of religion often becomes a science used as research material by academics. Various theories were put forward as material for finding factual data related to the early emergence of primitive religion. The method used in this study is the library study method, the data obtained through books, journals or research related to the reconstruction of primitive religious theory. This study uses an anthropological approach to religion which seeks to understand religion by examining forms of religious practice that grow and develop in the life of primitive society. The results of the research reveal the reconstruction of primitive religious theories, various forms of primitive religion, theories that gave rise to primitive religious beliefs, and the characteristics of primitive religious adherents to the reconstruction of views on primitive religion. The result of this discussion is that the theory regarding the emergence of primitive religion put forward by Eastern scientists often encounters many disputes with the ideas of Western Orientalists. Most western orientalists assume that primitive religion emerged at the very beginning of human civilization itself, although there are several western theories which say that what is meant by primitive humans is a society far from civilization. This proves the importance of studying the reconstruction of primitive religious theory in the postmodern era.</em>
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Rosenbaum, Stuart. "Must Religion be a Conversation-Stopper?" Harvard Theological Review 102, n. 4 (ottobre 2009): 393–409. http://dx.doi.org/10.1017/s0017816009000923.
Testo completoAbstract (sommario):
Richard Rorty has suggested that religion is a conversation-stopper.1 Jeffrey Stout has questioned this claim, gently chiding Rorty for his animus toward increasing assertiveness on the part of religiously committed individuals in their address of public issues.2 Stout concludes that “conversation is the very thing that is not stopped when religious premises are introduced in a political argument.”3 He is convinced that Rorty is overly sensitive on this matter and believes, with Nicholas Wolterstorff and others, that religious people in a pluralistic democracy have not only the right but also the responsibility to share their convictions and the reasoning that leads to their opinions on vital moral and social issues. Stout quotes Wolterstorff as follows: It belongs to the religious convictions of a good many religious people in our society that they ought to base their decisions concerning fundamental issues of justice on their religious convictions. They do not view as an option whether or not to do so. It is their conviction that they ought to strive for wholeness, integrity, integration in their lives: that they ought to allow the Word of God, the teachings of the Torah, the command and example of Jesus, or whatever, to shape their existence as a whole, including, then, their social and political existence. Their religion is not, for them, about something other than their social and political existence; it is also about their social and political existence. Accordingly, to require of them that they not base their decisions and discussions concerning political issues on their religion is to infringe, inequitably, on the free exercise of their religion.4 In what follows, I revisit Stout's question, “is religion a conversation-stopper?” and explain why he believes that Rorty is inappropriately skeptical regarding the role of religion in public life. I then show why Rorty is in fact correct to be skeptical about bringing religious views into discussions of significant public issues.5 Stout, along with Wolterstorff and others, is overly optimistic, and his critique of Rorty reveals his undue optimism. I explain why current perspectives on religion justify Rorty's skepticism about bringing it into public discourse. I also suggest a different perspective on religions that might enable the sort of optimism Stout embraces. The change of perspective I suggest involves taking our religious views not as justified or warranted by documents, sources, traditions, and revelations but rather as embedded in or deriving from those documents, sources, traditions, and revelations. The latter way of understanding our religious views opens them to intellectual strategies of genealogy, or to explanatory strategies that contextualize them within particular traditions of culture and history. I conclude this essay with two relevant points. The first is that neither justifying nor explaining the sources of one's religious views, the strategies roughly of justifying religious beliefs and providing genealogies of them—tools for “deconstructing” them as some would have it—can claim proper priority in our religious lives. Explaining the sources of our commitments is as trenchantly definitive of those commitments as is providing dialectical justification for them. (William James discerns and exploits this fact about our religious views throughout his work.6) My second concluding point is that Stout departs significantly, in ways that adversely affect his views, from the constructive intellectual stances of the classical pragmatists, among whom I include primarily William James and John Dewey; Rorty, although many dislike his views on religion, is a better representative of classical pragmatism than is Stout.
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Rohman, Oo Abdul, Mahir Mahir, Yasin Mohamad Soleh, Muhammad Thoriq Ibn Ziyad e Sholihuddin Sholihuddin. "Sociology And Religion: Interaction, Conflict and Social Change In Society From Hadith Perspective". JISIP (Jurnal Ilmu Sosial dan Pendidikan) 8, n. 1 (2 gennaio 2024): 68. http://dx.doi.org/10.58258/jisip.v8i1.5918.
Testo completoAbstract (sommario):
Religion and sociology are two fields that are inherently linked to human social life. Religion is an integral part of the lives of many individuals and societies around the world, influencing actions, values, norms and social structures. On the other hand, sociology is the study of social interaction, social institutions and social change in society. Both influence each other and form complex social dynamics. The purpose of this study is to investigate the interaction between religion and sociology, with a focus on conflict and social change, and how hadith views these matters. The research aims to provide deeper insights into how religion influences the social structure, norms and values of society and how sociology can be used as an approach to understanding religion as a social phenomenon. In addition, the research will also explore the impact of religious conflict in society and the role of religion in the social changes that take place. What is important from the findings of this research is that the sociology of religion will provide knowledge about the patterns of religious social interaction in society and how they build structures and infrastructure in religion. With the sociology of religion, one will find a scientifically standardized pattern or concept of how religious people build a social system that respects each other and upholds tolerance. As a result, by studying the sociology of religion one will be able to personally control social actions in religion as well as control oneself. It is also confirmed by the hadith of the Prophet Muhammad Saw that religious life, especially a Muslim, must uphold science, tolerance, and patterns of social life must rely on religion, especially in Islam everything has been regulated and can be implemented.
29
Trigg, Roger. "Religion in the Public Forum". Ecclesiastical Law Journal 13, n. 3 (11 agosto 2011): 274–86. http://dx.doi.org/10.1017/s0956618x11000408.
Testo completoAbstract (sommario):
Must the state be neutral to all religious and philosophical positions? This article argues that that is an impossibility and that the most basic principles of our democratic society, such as our belief in the importance of individual freedom and equality, are Christian in origin and need their Christian roots. The relevance of recent judgments in the European Court of Human Rights and in English courts is discussed. In particular, exception is taken to views of religious belief that see it as subjective, irrational and arbitrary. It is argued that religion needs to take its place in the public arena, and that the national recognition of the Church of England through establishment is an important means to that end.1
30
OWEN, J. JUDD. "The Struggle between “Religion and Nonreligion”: Jefferson, Backus, and the Dissonance of America's Founding Principles". American Political Science Review 101, n. 3 (26 luglio 2007): 493–503. http://dx.doi.org/10.1017/s0003055407070232.
Testo completoAbstract (sommario):
The prevailing view of both the U.S. Supreme Court and liberal theory in America is that liberal principles are neither essentially religious nor essentially secular, but somehow foundationally neutral, or in the words of the Court neutral between “religion and nonreligion.” This essay challenges the cogency of this view through a comparative examination of two strong defenders of religious freedom from the American revolutionary era: Thomas Jefferson and Isaac Backus. Jefferson, the Enlightenment rationalist, and Backus, the Calvinist-Baptist, may initially seem tailor-made for this foundational neutrality, but closer examination reveals that religious freedom for them was not only an extension of their radically opposed views on religion but also an instrument for the promotion of those views throughout society. The ambiguity of America's founding principles is best understood, not through the notion of neutrality, but as the product of a yet unsettled struggle between devout religion and secular Enlightenment.
31
Sjö, Sofia, e Andreas Häger. "Filmic constructions of the (religious) other: Laestadians, abnormality, and hegemony in contemporary scandinavian cinema". Temenos - Nordic Journal of Comparative Religion 51, n. 1 (8 giugno 2015): 25–44. http://dx.doi.org/10.33356/temenos.9477.
Testo completoAbstract (sommario):
Religious themes and characters have lately assumed center stage in a number of Scandinavian films. As with films from other parts of the world, so also in Scandinavian films a suspicion of certain religious traditions can be observed. In Scandinavian films this is not only true of traditionally foreign religions, but for some domestic religious groups as well, among them the Laestadian revival movement. In this article we analyze how this movement and its members are constructed as Other in four Scandinavian films. We theorize this ‘Othering’ with the help of Gramsci’s concept of hegemony and argue that the ‘othering’ of Laestadians helps present the contrasting views as ‘normal’ and unproblematic. In the final section of the article we discuss the findings from the perspective of media and religion in a post-secular society, arguing that the media are today central to our understanding of religion, but at the same time shape religion in accordance with their own logics. We suggest that what is needed in order to understand how religion and groups such as the Laestadian revival movement are constructed in the media is religious media literacy.
32
Kuswaya Wihardit. "PENDIDIKAN MULTIKULTURAL: SUATU KONSEP, PENDEKATAN DAN SOLUSI". Jurnal Pendidikan 11, n. 2 (28 agosto 2010): 96–105. http://dx.doi.org/10.33830/jp.v11i2.561.2010.
Testo completoAbstract (sommario):
Indonesia is a plural nation which consists of different ethnics, races, languages, customs, religions, and cultures. Indonesian society is also recognized as multicultural society with diversed background of cultures and religions. Conceptually, multiculturalism refers to country profile as a plural nation and multicultural society. Citizens would appreciate plurality and multiculturalism based on the equity principle.Multiculturalism as a concept of diversity and equity should be accomodated in the national education system. It should be reflected in the curriculum. Besides, the school has opportunity to develop its school curriculum (KTSP) integrating multicultural elements.Citizenship Education subject has the functions to integrate and develop multiculturalism issues in selected topics such as unity, equity, human rights, democracy, justice, and law. Other subjects integrate the issues into the teaching and learning process focusing issues of gender, ethnicity, and religion. Multicultural education is intended for develoving national character which promote students interactivity of different social cultural background. It develops in students emphaty through the observation of their attitude, perceptions, and views. In addition, it also develops student appreciation of multicultural differences, values, dan needs.
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Olorunda, Sola Elijah. "Religion as a Tools for Unity and Faith, Peace, and Progress in Nigeria". Edumania-An International Multidisciplinary Journal 01, n. 03 (5 ottobre 2023): 244–60. http://dx.doi.org/10.59231/edumania/9011.
Testo completoAbstract (sommario):
This study focused on religion as a tool for unity and faith, peace, and progress in southwest Nigeria. This study is qualitative and adopted a phenomenology design, primary data collection instrument consisting of interviews and ethnographic observations. The population consisted of all the citizens in southwest Nigeria and a sample consisted of 20 participants selected from religious groups. The analysis was issued based and focused on the use of the theme provided by the research questions of the study. Observation, and interviews were used to find out multifarious views on religion as a social institution. The paper further discussed the types of religions, the needs for religious activities, its impacts on people’s lives, both positive and negative. It was recommended that the issues of rewards and punishment that are established in every society tradition, norms, value, custom and constitution of every nation should be upheld, and the government should check the activities of religious leaders; also review the act that established religion as a social institution to pave way for unity, peace, and progress in Nigeria.
34
Sunaryo, Sunaryo. "Habermas’ Concept of “Lebenswelt” and System and Its Implication for the Position of Religion in Public Life". Jurnal Filsafat 33, n. 2 (30 agosto 2023): 333. http://dx.doi.org/10.22146/jf.82237.
Testo completoAbstract (sommario):
The concept of “Lebenswelt” (the lifeworld) and the system are essential in Jürgen Habermas's thought. Habermas understands Lebenswelt as background knowledge that people take for granted naively. It becomes the horizon of their daily communication. He emphasizes the importance of coupling Lebenswelt and system. The uncoupling will make society get loss of meaning. Then we ask how he understands the position of religion in public life. How should we place religion as a part of Lebenswelt in making public law? To answer the question, we did the library research by exploring Habermas's works and his commentators. Then I conclude that Habermas offers accommodative participation to religion in public life through discourse. In the discourse, views inspired by religion can be put forward in the public sphere as far as they undergo a rationalization process. They should be openly discussed and tested instead of being taken for granted naively. Views inspired by religion will be accepted as long as they are rational. Discourse practice requires religious groups to be more mature and rational in formulating their ideas in the public sphere. Religious ideas are no longer positioned as closed and anti-criticism.
35
Novosad, M. "Religious consciousness in the context of the Ukrainian folk tradition". Ukrainian Religious Studies, n. 67 (28 maggio 2013): 132–37. http://dx.doi.org/10.32420/2013.67.318.
Testo completoAbstract (sommario):
Religion, which is a historical and cultural phenomenon of social life, has a special influence on the development of the spiritual culture of mankind. It arose and developed together with society, created in it the appropriate forms of consciousness and ideological culture. The emergence and functioning of religious views, ideas, ideas and ideals - a phenomenon of objective reality, the fact of history and culture. Becoming a status of cultural values, religion continues to affect the consciousness and behavior of people.
36
Äystö, Tuomas. "The Sacred Orders of Finnish Political Discourse on the Revision of the Blasphemy Law". Numen 64, n. 2-3 (8 marzo 2017): 294–321. http://dx.doi.org/10.1163/15685276-12341463.
Testo completoAbstract (sommario):
This article examines how Finnish politicians constructed the legal protection of religion and the relationship between religion and society during the process of revising the blasphemy and religious insult sections of the Finnish criminal code in the late 1990s. In doing so, it analyzes their discourses on religion and the sacred. It identifies two “sacred orders” in these discourses. One is a “secular sacred order,” concerned with the defense of religious plurality, secular progress, and the principles of public order and freedom of religion. The other is a “Christian sacred order”; it defends Finnish national and cultural identity, is connected to the national form of Christianity, and refers explicitly to the Christian God. These orders represent different views on the role of religion in society but, as the article shows, during the legislative process proponents of both invoked a category of religion that presumed a Christian prototype. Based on this analysis, the article suggests that theories utilizing the Durkheimian notion of the sacred should take into account issues of power, the nature of sacred things as social constructions and thus variable, and the existence of hierarchical relationships between different sacred things.
37
Zuhri, Achmad Muhibin. "Teologi Islam Moderat Berbasis Intellectual Humility Kiai Sholeh Bahruddin: Perspektif Psikologi Positif". Jurnal Intelektual: Jurnal Pendidikan dan Studi Keislaman 9, n. 3 (30 dicembre 2019): 387–407. http://dx.doi.org/10.33367/ji.v9i3.1100.
Testo completoAbstract (sommario):
This study explores moderate Islamic theology with a focus on applying the concept of intellectual humility by Kiai Haji Sholeh Bahruddin. Intellectual humility is a humble attitude that acknowledges human knowledge's limitations. The purpose of this study is to explore how the principle of intellectual humility can influence Kiai Haji Sholeh Bahruddin's view of religion and society, as well as its positive impact from a positive psychology perspective. The research method used is a qualitative approach with a phenomenological approach. Data were obtained through in-depth interviews with Kiai Haji Sholeh Bahruddin, as well as analysis of documents related to his views on moderate Islamic theology. Data analysis was carried out in the following steps: first, identifying the beliefs and values of moderate Islamic theology as applied by Kiai Haji Sholeh Bahruddin; second, describing how intellectual humility is reflected in the approach and views of Kiai Haji Sholeh Bahruddin; third, analyze the positive impact of the application of intellectual humility in forming an inter-religious dialogue, tolerance, and harmonious relations in society. The results of this study reveal that Kiai Haji Sholeh Bahruddin applies intellectual humility in his interpretation and communication of Islamic teachings, which opens up space for more open interreligious dialogue and acceptance of different views. This research aims to support the importance of a moderate approach to religion and show that intellectual humility can be an important instrument in building an inclusive and harmonious society.
38
YU, KENNETH W. "FROMMYTHOSTOLOGOS: JEAN-PIERRE VERNANT, MAX WEBER, AND THE NARRATIVE OF OCCIDENTAL RATIONALIZATION". Modern Intellectual History 14, n. 2 (24 settembre 2015): 477–506. http://dx.doi.org/10.1017/s1479244315000323.
Testo completoAbstract (sommario):
This article begins with a remark by Jean-Pierre Vernant in his inaugural lecture at the Collège de France about the inadequacy of Max Weber's historical sociology for the study of ancient religions. Despite posing shared research questions and often reaching similar conclusions, Vernant, one of the most influential twentieth-century ancient historians, neither engaged nor acknowledged Weber and thereby secured his absence in the field of ancient religions generally. Vernant's narrative of the historical emergence of Greek rationality is at direct odds with Weber's views on the matter inSociology of Religionand elsewhere, and I argue that, beyond methodological concerns, Vernant's fundamentally Durkheimian position inherits early twentieth-century polemics between French and German sociologists. Vernant's relationships with Marcel Mauss, Ignace Meyerson, and Claude Lévi-Strauss, and his participation in the French Resistance, moreover, reaffirmed his Durkheimian views about society and committed him to a long tradition of anti-German scholarship. I conclude with a brief coda on the historiographical implications of these observations for the study of religion and its relation to social life.
39
Anca Parmena, Olimid. "RECENT HISTORIOGRAPHIC AND CONCEPTUAL VIEWS ON DEMOCRATIC SOCIETY AND RELIGIOUS PLURALISM". Analele Universităţii din Craiova seria Istorie 28, n. 2 (28 febbraio 2024): 137–46. http://dx.doi.org/10.52846/aucsi.2023.2.09.
Testo completoAbstract (sommario):
The present paper examines the main approaches of the recent historiography focusing on democratic society and religious pluralism by centring the idea of freedom of religion and the relationship between church and state. The question of how the relationship between state, democratic society and religious pluralism evolved in the last decades has challenged two focuses: (a) the models of governance and the societal outcomes and (b) the political features and the institutional assessments. Therefore, the current contribution focuses on two objectives: (1) to renew attention to the latest conceptual and analytical insights of the recent decades and (2) to individualize relevant themes of research describing the relationship between governance, society and religious pluralism. In conclusion, the results and findings of the research of the independences between concepts engaging historical development and governance of religious pluralism.
40
Maulidia, Hanifa. "Relasi Agama dan Masyarakat dalam Perspektif Emile Durkheim dan Karl Marx". Jurnal Sosiologi USK (Media Pemikiran & Aplikasi) 13, n. 2 (30 dicembre 2019): 183–200. http://dx.doi.org/10.24815/jsu.v13i2.17506.
Testo completoAbstract (sommario):
This article talks about the relation of religion and society according to the views of two sociologists, are Emile Durkheim and Karl Marx. This paper begins with the definition of religion, how religion can emerge and develop, followed by the definition of religion according to Durkheim and Marx. Relation of religion and society according to Durkheim is very intimate because religion is formed from social current, that is from the existence of collective effervescence towards collective consciousness, when traditional societies perform worship rituals by purifying something called totem. In contrast to Marx's opinion which explains that religion can reduce pain due to pressure from all life problems experienced by society. Writer used study of literature and the results of this article are forms of cumulative theoretical descriptions. Abstrak Artikel ini berbicara mengenai relasi agama dan masyarakat menurut pandangan kedua tokoh sosiologi yaitu Emile Durkheim dan Karl Marx. Tulisan ini diawali dengan definisi agama, bagaimana agama dapat muncul dan berkembang yang dilanjutkan oleh definisi agama menurut Durkheim dan Marx. Relasi agama dan masyarakat menurut Durkheim sangatlah intim karena agama terbentuk dari social current (arus sosial) yaitu dari adanya collective effervescence (kesadaran kolektif) menuju collective consciousness, ketika masyarakat tradisional melakukan ritual-ritual peribadatan dengan mensucikan sesuatu yang disebut dengan totem. Berbeda dengan pendapat Marx yang menjelaskan bahwa agama dapat mengurangi rasa sakit akibat tekanan dari segala permasalahan hidup yang dialami oleh masyarakat. Penulis menggunakan kajian kepustakaan yang hasil tulisan ini adalah berupa deskripsi-deskripsi teoritis yang sifatnya kumulatif.
41
Asmara, Teddy, e Muhammad Dzikirullah H. Noho. "Religion and Cosmopolitan Society: Religious Conflict Settlement based on Legal Culture". Cosmopolitan Civil Societies: An Interdisciplinary Journal 14, n. 3 (15 dicembre 2022): 46–60. http://dx.doi.org/10.5130/ccs.v14.i3.8166.
Testo completoAbstract (sommario):
Conflicts occur when people believe that they are different from others and conflict in religion is no different. Religious conflicts in Poso and conflicts between Sunnis and Shiites in East Java have the effects of conflict, including protracted social friction, which prevents the development of a cohesive community. This research uses a socio-legal approach, where the study of law combines the approach of legal and social sciences. Establishing a way to settle religious conflicts is done by drawing up a legal basis for a settlement that accommodates human rights and democracy, emphasizing horizontal relations between religious communities. The existence of a legal culture becomes a meeting point for religious views, namely, prioritizing human rights. So, in the future, resolving conflicts based on legal culture in a cosmopolitan society is recommended.
42
Årsheim, Helge. "Secularist Suspicion and Legal Pluralism at the United Nations". Religion and Human Rights 11, n. 2 (14 giugno 2016): 166–88. http://dx.doi.org/10.1163/18710328-12341303.
Testo completoAbstract (sommario):
Drawing on a secularist view of religion as primarily a private matter for individuals, the international discourse on human rights has historically considered alternative bodies of law and legal reasoning to be inherently suspect. This ‘secularist suspicion’ has been particularly pronounced towards religious and customary forms of law, which are commonly seen as challenges to the sovereignty and hegemony of human rights law. Through a close reading of the practice of United Nations committees monitoring racism and women’s rights from 1993 to 2010, the development of a gradual divergence in their views of legal pluralism is explored. It is suggested that these views stem from different understandings of what religion is and should be in law, politics and society. Left unattended, this divergence may threaten the conceptual unity and holism of the human rights enterprise.
43
Yasin, Dzulfatah. "Persepsi Dosen Universitas PTIQ Jakarta". Qonuni: Jurnal Hukum dan Pengkajian Islam 3, n. 01 (16 giugno 2023): 40–48. http://dx.doi.org/10.59833/qonuni.v3i01.1165.
Testo completoAbstract (sommario):
This research aims to analyze the views of students from the College of Quranic Sciences (PTIQ) in Jakarta regarding polygamy in the context of religion and culture in Indonesia. The study adopts a qualitative approach by conducting a literature review and interviews with students from the mentioned college. The analysis reveals two dominant perspectives, those who support and those who reject polygamy. Some students perceive polygamy as a legitimate option within the teachings of Islam and specific contexts, while others reject it on the grounds of gender equality and the protection of women's rights. Moreover, the understanding of polygamy is also influenced by cultural factors, social environments, and personal experiences of the students. This research contributes to the existing literature on the views towards polygamy in Indonesia and aligns with previous studies that show how social, cultural, and religious factors influence perspectives on polygamy. In conclusion, students from the College of Quranic Sciences (PTIQ) in Jakarta hold complex views on polygamy within the framework of religion and culture in Indonesia. In addressing such a sensitive issue, a holistic approach is necessary to comprehend the factors influencing attitudes and perspectives towards polygamy. The findings of this research are expected to provide new insights and a deeper understanding of the dynamics of views on polygamy, serving as a foundation for further discussions within the realms of religion, culture, and society in Indonesia.
44
Sholeh, Muhammad. "Uang Panai di Maros: Perspektif Hukum Adat dan Fiqih". Qonuni: Jurnal Hukum dan Pengkajian Islam 3, n. 01 (16 giugno 2023): 49–57. http://dx.doi.org/10.59833/qonuni.v3i01.1166.
Testo completoAbstract (sommario):
This research aims to analyze the views of students from the College of Quranic Sciences (PTIQ) in Jakarta regarding polygamy in the context of religion and culture in Indonesia. The study adopts a qualitative approach by conducting a literature review and interviews with students from the mentioned college. The analysis reveals two dominant perspectives, those who support and those who reject polygamy. Some students perceive polygamy as a legitimate option within the teachings of Islam and specific contexts, while others reject it on the grounds of gender equality and the protection of women's rights. Moreover, the understanding of polygamy is also influenced by cultural factors, social environments, and personal experiences of the students. This research contributes to the existing literature on the views towards polygamy in Indonesia and aligns with previous studies that show how social, cultural, and religious factors influence perspectives on polygamy. In conclusion, students from the College of Quranic Sciences (PTIQ) in Jakarta hold complex views on polygamy within the framework of religion and culture in Indonesia. In addressing such a sensitive issue, a holistic approach is necessary to comprehend the factors influencing attitudes and perspectives towards polygamy. The findings of this research are expected to provide new insights and a deeper understanding of the dynamics of views on polygamy, serving as a foundation for further discussions within the realms of religion, culture, and society in Indonesia.
45
Maksum, Ali, Irwan Abdullah, Siti Mas'udah e Muhammad Saud. "Islamic Movements in Indonesia: A Critical Study of Hizbut Tahrir Indonesia and Jaringan Islam Liberal". Journal of Al-Tamaddun 17, n. 2 (21 dicembre 2022): 71–82. http://dx.doi.org/10.22452/jat.vol17no2.6.
Testo completoAbstract (sommario):
For all religions, including Islam, pluralism in society is a challenge. Many thought reconstructions and debates regarding the Islamic paradigm are results of conflicts between right and left Islamic ideologies about the religious paradigm. This research aimed to determine how Jaringan Islam Liberal (JIL) and Hizbut Tahrir Indonesia (HTI) groups embrace tolerance and social networks. The data were analyzed using van Dijk’s critical discourse analysis and a multi-level approach to offer a more critical understanding of the paradigms. This research discovered that JIL has promoted religious tolerance within its theological domain, while HTI has reacted adversely. HTI has not renounced tolerance, but its ideology does not include religious tolerance. HTI derives its legitimacy from Islam; its activists see Islam as a religion and an ideology. JIL also views religion as more than just text and pursues a contextual view of theology. Meanwhile, HTI was restricted to its textual interpretation. Its dissemination in several media outlets further demonstrated its paradigm and the unity of HTI members.
46
Bragta, Sanjeev Kumar. "Dr. Bhim Rao Ambedkar’s Views on Social Justice: An Appraisal". Technium Social Sciences Journal 25 (9 novembre 2021): 583–89. http://dx.doi.org/10.47577/tssj.v25i1.5013.
Testo completoAbstract (sommario):
Baba Sahib Bhim Rao Ambedkar views on social justice are the very basis of the Indian Constitution. The social justice means providing equal social opportunities to everyone to develop their personalities, associated with equality and social rights. In every state it becomes important to secure a social order based on justice and creating an equal opportunity available to everyone. Mostly, the people are being treated with discrimination in size, color, caste, religion, race in the society because of they are mostly uneducated and from marginalized sections of the society that creates a social disorder and inequality among them. Hence, the need of the social justice is an inevitable and is the only weapon to prosper the people towards their active participation in the development and mainstream of the society. However, it becomes important to establish an egalitarian social, economic and political order in diverse society like India. It’s in this backdrop the article tries to explore the concept of social justice and Ambedkar view on it. How far Ambedkar’s reflection is visible in Indian Constitution and its relevance in the present times.
47
AKGÜN, Sevim Demir, e Levent ÖZTÜRK. "Cuisine and Dishes in Use During the Prophet Muhammed Era (A.D. 569-632)". European Journal of Interdisciplinary Studies 3, n. 4 (6 ottobre 2017): 81. http://dx.doi.org/10.26417/ejis.v3i4.p81-85.
Testo completoAbstract (sommario):
Each society has a unique cuisine and taste which has been developed over time. Furthermore, each region and climate offer different options, health and life perception varies in each society. In the Arabian Peninsula where The Prophet Muhammad lived, cuisine was shaped according to the region, climate and life perception according to conditions of the era. Indeed, The Prophet Muhammad was a human being lived in Arabian region. He was in close relation with his own society’s cuisine in terms of personal taste before he conveyed the Islamic religion. Islam as a religion has contributed to daily life of people in terms of different point of views beside perception about world blessings. In this text, variety of foods consumed in Arabian Peninsula, distribution of these according to types and variety of dishes, pots and pans that were used during The Prophet Muhammad era was mentioned. This study aimed to enlighten whether religion has an influence on cuisine and Islamic religion suggests a life devoid of food and drink.
48
AKGÜN, Sevim Demir, e Levent ÖZTÜRK. "Cuisine and Dishes in Use During the Prophet Muhammed Era (A.D. 569-632)". European Journal of Interdisciplinary Studies 9, n. 1 (6 ottobre 2017): 81. http://dx.doi.org/10.26417/ejis.v9i1.p81-85.
Testo completoAbstract (sommario):
Each society has a unique cuisine and taste which has been developed over time. Furthermore, each region and climate offer different options, health and life perception varies in each society. In the Arabian Peninsula where The Prophet Muhammad lived, cuisine was shaped according to the region, climate and life perception according to conditions of the era. Indeed, The Prophet Muhammad was a human being lived in Arabian region. He was in close relation with his own society’s cuisine in terms of personal taste before he conveyed the Islamic religion. Islam as a religion has contributed to daily life of people in terms of different point of views beside perception about world blessings. In this text, variety of foods consumed in Arabian Peninsula, distribution of these according to types and variety of dishes, pots and pans that were used during The Prophet Muhammad era was mentioned. This study aimed to enlighten whether religion has an influence on cuisine and Islamic religion suggests a life devoid of food and drink.
49
Jing, Xiaojuan. "Nonbelievers' Beliefs About Religion in China". Social Behavior and Personality: an international journal 42, n. 7 (14 agosto 2014): 1221–31. http://dx.doi.org/10.2224/sbp.2014.42.7.1221.
Testo completoAbstract (sommario):
In China nonbelievers are showing an increasing interest in religion whereas believers in the rest of the world are being less influenced by religion. I investigated what nonbelievers know about religion within Chinese society. Data collection was via random sampling among university students across 16 provinces in China. I evaluated data from 638 respondents about their self-reported beliefs using the religiosity subscale of the Social Axiom Survey. The results indicated that Chinese nonbelievers take a neutral stance as to the existence of a Supreme Being or the positive consequences of having religious beliefs. The neutrality of nonbelievers' beliefs about religion may be affected by the coincidence of the development of religion and Chinese religious culture. The findings in this study will enrich understanding of nonbelievers' views regarding religion in the Chinese culture and help to generate more, and more meaningful, dialogue between believers and nonbelievers.
50
Rota, Andrea. "Religion as Social Reality". Method & Theory in the Study of Religion 28, n. 4-5 (17 novembre 2016): 421–44. http://dx.doi.org/10.1163/15700682-12341369.
Testo completoAbstract (sommario):
In this article I argue that the shift from a private to a public–social understanding of religion raises new ontological and epistemological questions for the scientific study of religion\s. These questions are deeply related to three central features of the emic–etic debate, namely the problems of intentionality, objectivity, and comparison. Focusing on these interrelated issues, I discuss the potential of John Searle’s philosophy of society for the scientific study of religion\s. Considering the role of intentionality at the social level, I present Searle’s concept of “social ontology” and discuss its epistemological implications. To clarify Searle’s position regarding the objectivity of the social sciences, I propose a heuristic model contrasting different stances within the scientific study of religion\s. Finally, I explore some problematic aspects of Searle’s views for a comparative study of religion\s, and sketch a solution within his framework. I shall argue that a distinction between the epistemological and ontological dimensions of religious affairs would help clarify the issues at stake in the past and future of the emic–etic debate.