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Artykuły w czasopismach na temat "Religion discussion"
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Lakonawa, Petrus. "Agama dan Pembentukan Cara Pandang Serta Perilaku Hidup Masyarakat". Humaniora 4, nr 2 (31.10.2013): 790. http://dx.doi.org/10.21512/humaniora.v4i2.3507.
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Religion is one of the most decisive factors in promoting the values and virtues of life in the community. Through religious teachings and practices, religion directs human’s perspective and the life of the community. In this article the author aims at discussing on how religions form their members’ worldview and perspective. The author will focus on the religious rituals, scriptures, and ethics. The purpose of this discussion is to raise the audience's awareness of the relevance of religion in human life and the importance of critical scrutiny of the content of religious teachings in order to promote common good for the whole creatures.
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Ondeck, Deborah Mariano. "Diversity Discussion: Religion and Spirituality". Home Health Care Management & Practice 14, nr 3 (1.04.2002): 231–32. http://dx.doi.org/10.1177/1084822302014003013.
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Danz, Christian. "CHRISTIANITY AND THE ENCOUNTER OF WORLD RELIGIONS. CONSIDERATIONS TO A CONTEMPORARY THEOLOGY OF RELIGION". Correlatio 15, nr 2 (18.02.2017): 9. http://dx.doi.org/10.15603/1677-2644/correlatio.v15n2p9-26.
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A basic problem of the contemporary religious-theological discussion may consist in the task of connecting a methodically sensitive cultural-hermeneutical theory of religion with a normative perspective. This task cannot be fairly developed either from theologies of religion oriented by the religious-theological triadic pattern of exclusivism, inclusivism, and pluralism, or from the conceptions of comparative theologies. In my essay, I take up this question and try to show further aspects for the present religious-theological discussion by means of Tillich’s lectures on Christianity and the Encounter of the World Religions. His contribution is a threefold one: (1.) Through the methodic assimilation of the concept of religion, the pluralism of religions becomes, in principle, recognized. (2.) The foundation of the history of religions leads to a differentiated perception of the complex interreligious exchange processes. (3.) Tillich’s theology of religion involves not only the recognition of religious pluralism, but also a methodological justification for a normative criterion for the evaluation of religions. In the form of six theses, I would like to answer the question of the consequences of what has been said so far for the reflection and treatment of religious pluralism within theology.
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Melvær, Knut Mordal. "Towards a “Redescription” of “Spirituality”: A Response". Method & Theory in the Study of Religion 27, nr 4-5 (29.10.2015): 475–88. http://dx.doi.org/10.1163/15700682-12341350.
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In “The Spiritual Illusion” (2014), Jonathan R. Herman wishes to initiate a discussion of the feasibility of the category “spirituality” within the study of religions. This response addresses several methodological problems with his effort, and questions the feasibility of this ironic approach. My critique is five-folded: Firstly, Herman draws a crude picture of the relationship between theology and the study of religion. Secondly, he does not explain why his sample of authors constitutes a hegemony for the understanding of “spirituality” in the study of religions. Thirdly, he ignores those who have been influential for how the category is used today. Fourthly, religion is assumed to be a “rectified” category not worthy of discussion. Fifthly, it remains unclear where an “ironic” and “imaginative” comparison of spiritual\religion and penis\vagina will take us.
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Geertz, Armin W. "Uto-Aztecan studies: A discussion". Method & Theory in the Study of Religion 8, nr 1 (1996): 51–64. http://dx.doi.org/10.1163/157006896x00071.
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AbstractThis article grew out of participation in the Workshop on Uto-Aztecan Religions and Cosmologies. The goal of the workshop was to explore similarities and differences in the religions and cosmologies of the various Uto-Aztecan societies. In this article I follow two lines of inquiry: The one promotes a comparative discussion of cosmological structural systems, and the other attempts to identify one or more motifs which might prove to be evident in Uto-Aztecan mythologies. Based on the religion of the Hopi Indians of Arizona, I suggest that one of the most productive motifs is that of gender. For the Hopis it is shown that cosmology and gender seem to converge in social and religious statements about gender that include androgynous and duogynous themes. Insights from mythology and ritual are then applied to the social ideals and practices of the Hopis.
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Roudometof, Victor. "Glocal Religions: An Introduction". Religions 9, nr 10 (29.09.2018): 294. http://dx.doi.org/10.3390/rel9100294.
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This introductory article offers an overview of the volume’s major problematic. It examines the literature on religion and globalization and then moves on to an overview of the literature on religion and glocalization. Throughout the discussion, the article refers explicitly to the volume’s chapters and outlines how their specific themes fit within the broader problematic of glocal religions.
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Václavík, David. "Waking up the old boogeymen? : some comments on Donald Wiebe's text". Religio: Revue pro religionistiku, nr 2 (2023): [347]—352. http://dx.doi.org/10.5817/rel2023-2-8.
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Throughout the existence of religious studies as a science and academic discipline, there have been quite heated debates about its nature and its relationship to other disciplines that are also interested in religion. Among the most passionate are the debates about the relationship between religious studies and theology, which have transformed over the past few decades. From the original emancipatory discussions concerning the very possibility of studying religion scientifically, objectively, and without religious intent, the debates are now more on the level of debates focused on the methods of studying religions, their origins and character, as well as the topics that religious studies as a science should or could address. That these are still lively and heated debates is demonstrated by the recent writings of the eminent theorist of religious studies, the Canadian scholar Donald Wiebe. The purpose of this reflection is to place the discussion initiated by D. Wiebe in a broader context and thus to enable a better understanding even of some of the primary intentions of the text Wiebe has published in this issue of Religio: Revue pro religionistiku as part of this debate.
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Luz, Nimrod. "Theorising place and scale in the geography of religion for the 21st century: Reflections on a burgeoning field". Kulturní studia 2023, nr 2 (1.11.2023): 32–61. http://dx.doi.org/10.7160/ks.2023.210202.
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This paper explores the contested nature of scared places as a starting point for developing a research agenda for geographers of religion in the 21st century. Following a discussion of the contested nature of scared places, the paper theorises place and scale in the study of religion. It is argued that by conjugating these two crucial concepts, geographers of religion (and surely other disciplines as well) would be better able to engage with the rich socio-political-spatial meanings of contemporary religions. Sacred places, as one of the key features of religion, serve as an entry point into the current discussion. The empirical context and case studies are drawn from over two decades of research in the contested region of Israel/Palestine. They serve to illustrate my main argument that sacred places and their contested nature are central to understanding broader socio-political processes. I will therefore briefly engage in a scalar analysis of sacred places from the body to the global scale.
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Rey, Terry, i Karen Richman. "The Somatics of Syncretism: Tying Body and Soul in Haitian Religion". Studies in Religion/Sciences Religieuses 39, nr 3 (20.08.2010): 379–403. http://dx.doi.org/10.1177/0008429810373321.
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The convergence of African religion and Christianity in the Atlantic world has inspired some of the most significant and most analyzed examples of syncretism in the study of religion. Scholarly discussions of these phenomena, however, tend to portray religions like Vodou in Haiti and Candomblé in Brazil as mergers of various Euro-Christian and ‘‘traditional’’ African elements that chiefly result from processes of cognitive ideation, thereby blurring the integrative somatic dimensions of religious syncretism. Modes of embodying knowledge, power, and morality are thus largely absent from the discussion of religious syncretism in Haitian Vodou and Catholicism, as well as other contact-cultural religions, whose congregational and performance spaces now span national boundaries. Drawing upon the historiography of Kongolese and Haitian religion, and on our multi-site ethnographic research among religious communities in Haiti, to think about religious syncretism in the African diaspora, this paper focuses on two key metaphors of mimetic knowledge and embodiment, mare and pwen (tying and point), arguing that they are both fundamental processes in Haitian religious syncretism and essential tropes for understanding Haitian Vodou and Catholicism, processes that are of predominantly Central African, and especially Kongolese, origin.
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Mohammad, Mohd Nasran, i Zuliza Mohd Kusrin. "Conversion Out of Islam and Its Legal Implications Under The Laws of Malaysia". Ijtimā'iyya: Journal of Muslim Society Research 2, nr 2 (29.09.2017): 61–86. http://dx.doi.org/10.24090/ijtimaiyya.v2i2.1638.
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The freedom to profess and practice religion is one of the basic rights in Malaysia that often catalysis legal issues and discussions. The provision in Article 11 of the Federal Constitution of Malaysia generally guarantees the said right to a person to practice his religion of choice; however, Muslims or practitioners of Islam are not as free as the non-Muslims in the matter of their conversion or reconversion to another religion. This article focuses on the actions or process for a Muslim’s conversion to other religion and the legal ramifications of such actions. This discussion identifies several actions of apostasy, such as issuing a declaration of conversion via a Deed Poll, requesting a Muslim name to be changed to a non-Muslim’s, and renouncing Islam altogether and reverting to a previously held religion (reconversion). There are legal implications for these said actions, such as fines and detention at Aqidah Rehabilitation Centres, which clearly shows that the freedom to practice religion or conversion to other religions as found in Article 11 of the Federal Constitution of Malaysia applies to non-Muslims only. In cases relating to determination of the status of Islam as a religion, the Shariah Court have been given exclusive jurisdiction to hear those cases, as mentioned in the amendment to Article 121(1A) of the Federal Constitution.
Rozprawy doktorskie na temat "Religion discussion"
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Le, Roux Serge. "Le principe d'annualité comptable : essai de discussion économique". Université de Marne-la-Vallée, 1997. http://www.theses.fr/1997MARN0014.
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L'annee est l'une des unites de temps economique les plus utilisees, aussi bien en ce qui concerne l'analyse theorique (elle est la base de la mesure des grandeurs qui en forment les composantes) que pour ce qui peut relever des pratiques des acteurs (par exemple, en matiere de traitement comptable). La pregnance de l'annualite peut d'ailleurs etre remarquee dans le qualificatif de " naturel " qui lui est generalement applique. Or, il semble bien que ce " naturalisme " ne soit pas aussi certain. Des approches historiennes, qui sont ici tentees, montrent qu'il s'agit, en fait, du produit de constructions humaines, le plus souvent antagoniques, ce qui expliquerait que ce principe soit aujourd'hui de maintes facons contredit. La these se decompose en trois approches successives : - un reperage de la maniere dont la question du temps economique est historiquement apparue, en particulier en examinant les debats qui ont entoure la creation de la comptabilite en partie double, et quelques unes des " reponses " qui y ont ete apportees par la science economique (en termes d'analyses du temps en economie) ; - la recherche des voies par lesquelles la categorie " temps economique " s'est effectivement constituee, en opposition, ou en appui, a d'autres representations mentales du temps ; l'analyse est la focalisee sur les representations religieuses, longtemps dominantes, et particulierement sur certains moments historiques schismatiques (reforme protestante, islam) ; - ces deux etapes prealables permettent d'aborder le terrain de l'interrogation principale concernant les conditions de la constitution de " l'unite de temps economique ", investigation qui est en partie realisee grace a certains acquis de l'anthropologie economique. Si l'annualite apparait actuellement menacee, il reste a evaluer les consequences de cette mise en cause au plan des pratiques et de l'analyse economiquesThe notion of the + calendar year ; is one of the most used notions in an economic time-span, both in terms of theoretical analysis (it serves as a basis to mesure the growth that is part of it), as well as for the practice of the various protagonists (for instance, in the field of accountancy processing). The pre-eminence of the + yearly basis ; is to be noted, of course, in the qualitative term of + natural ;, wich is often attached to it. Yet, it appears that this + naturalism ; is not quite as obvious as it seems. Historian approaches, as attempted here today, show that it is, indeed, the result of human construction, most often of an antagonistic nature. This would explain why, today, this principle is contradicted in many circles. The thesis looks at three successive approaches: an assessment as to how the notion of an economic time-span appeared in history, specifically a study of debates around the creation of double entry book-keeping, bearing in mind some of the + replies ; given to it by economic sciences (with regards to time analysis in economics) ; the ways in which the notion of+ economic time ; was effectively created, in opposition to, or in support of, other representations put forward by thinking minds of the time; there, the analysis is focused on religious representations that remained dominant for a long time, in particular during some historical schismatic moments (protestant reform, islam); the two previous stages lead to the main issue: how did the + economic time unit ; come about? this research is being carried out, partly, through some of the gains of economic anthropology. If, at present, + yearly-based accountancy ; appears under threat, the consequences of this questioning remain nonetheless to be assessed, in terms of economic pratices and analyses
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Bardon, Aurélia. "Les arguments religieux dans la discussion politique : une théorie de la justification publique". Thesis, Paris, Institut d'études politiques, 2014. http://www.theses.fr/2014IEPP0011.
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Cette thèse porte sur le rôle du raisonnement fondé sur des croyances religieuses dans la discussion politique, et plus précisément sur la compatibilité des arguments religieux publics avec les postulats libéraux et démocratiques concernant la justification de décisions politiques, c’est-à-dire prises au nom de l’État. La justification publique est gage de légitimité en démocratie libérale : mais dans quelles conditions une décision est-elle publiquement justifiée ? Tous les arguments sont-ils valables ? Les arguments religieux sont souvent considérés avec méfiance : ils sont particuliers, ne sont convaincants que pour certains citoyens et sont rejetés par d’autres. Il semblerait donc injuste, pour ceux qui ne partagent pas ces croyances religieuses, de les utiliser pour justifier des décisions politiques. La même chose, cependant, vaut pour de nombreux autres arguments, non religieux, comme les arguments utilitaristes et les arguments libéraux eux-mêmes. L’objectif de la thèse est d’examiner différentes stratégies visant à justifier l’exclusion de certains arguments, puis de proposer un nouveau modèle de discussion politique. La thèse défendue est que les arguments absolutistes, c’est-à-dire les arguments fondés sur la reconnaissance de l’existence d’une source extra-sociale de validité normative, ne respectent pas les exigences de la justification publique et doivent donc être exclus de la discussion politique. Mais la distinction entre arguments absolutistes et non absolutistes ne recoupe pas celle entre arguments religieux et séculiers : on ne peut donc pas dire que tous les arguments religieux doivent être exclus, ni qu’ils peuvent toujours être inclusThis dissertation focuses on the role of faith-based reasoning in political discussion, and more specifically on the compatibility of public religious arguments with liberal and democratic premises regarding the justification of political decisions, i.e. decisions made in the name of the state. Public justification is a requirement of legitimacy in liberal democracy: but under which conditions is a decision publicly justified? Are all arguments valid? Religious arguments are often considered with suspicion: they are particular, therefore convincing for only some citizens and rejected by others. It seems unfair, for those who do not share religious beliefs, to use these arguments to justify political decisions. The same objection, however, is also true for many other non-religious arguments, like utilitarian arguments or liberal arguments themselves.The purpose of the dissertation is to examine different strategies aiming to justify the exclusion of certain arguments, and then to offer a new model of political discussion. The claim defended is that absolutist arguments, meaning arguments that are based on the recognition of the existence of an extra-social source of normative validity, do not respect the requirements of public justification and consequently should be excluded from political discussion. The distinction between absolutist and non-absolutist arguments does not overlap with the distinction between religious and secular arguments: it thus cannot be argued that all religious arguments should always be excluded, or that they could always be included
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Örtquist, Frida. "Can the Subaltern be heard? : A Discussion on ethical strategies for Communication in a Postcolonial World". Thesis, Uppsala universitet, Teologiska institutionen, 2017. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-323269.
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This thesis relies on the works of Gayatri Chakravorty Spivak and Seyla Benhabib in the field of Postcolonialism. Guided by their theoretical insights it is aiming at providing an understanding of how postcolonial structures within the International Humanitarian Aid discourse takes form and discuss strategies for communication that would be deemed justified in this context. Through a field research in Lebanon, focusing on the Lebanese Red Cross and their methods used for communication, it provides a scrutiny of the theoretical insights of Spivak and Benhabib, in order to see how plausible they are when discussing the way Global Humanitarian Organizations operate in todays’ world. In the conclusive discussion, the study exposes the importance for these organizations to let go of their essentialist way of looking at the subaltern, continuously depriving her of her subject position. In a context of asymmetrical power relations, there is a need for these organizations to ”learn to learn from below”. The people of the Western world need to unlearn Western privilege to enable themselves to relate to people and communities outside of their own paradigm and thus create presuppositions for an ethical communication.
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Steiner, Elizabeth. "A discussion of the Canaanite mythological background to the Israelite concept of eschatological hope in Isaiah 24-27". Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:c50562f6-8f26-43ea-826c-b24d00e5686b.
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The thesis begins with an overview of views concerning the dating of Isa 24–27 and its place within the genres of apocalyptic and eschatology, before stating its aim as showing how Canaanite myths were used by the author to give future hope rooted in cultic ideals. The second chapter looks at the image of the divine warrior, with particular emphasis on the chaos enemy as the dragon/serpent/sea, and the remarkable similarities between Isa 27:1 and the Ugaritic KTU 1.5.i.1–5. A possible cultic setting of the combat myth is examined, together with the question of why the myth appears here in an eschatological manner. The following chapter discusses the Israelite and Canaanite traditions concerning the holy mountain and divine banquet. Zion motifs are compared with those of Mt. Zaphon, and the nature of cultic feasts considered in Israelite and Canaanite literature, as well as later traditions. Chapter Four argues that the verses concerning death and resurrection represented exile/oppression and restoration, at a time when ideas of resurrection and judgment after death were emerging. The Israelite imagery of Mot/Death and Sheol are examined in relation to the nature of Ugaritic Mot, showing how Canaanite traditions were used to demonstrate Yahweh’s might and the possibility of individual and universal restoration. The following chapter places Israelite religion within the context of Canaanite fertility cults and popular practices. That myth and cult are connected is the basis for the view that the themes in Isa 24–27 were passed down to the post-exilic era via cultic activities and the reuse of myths to promote Yahweh, whether the author was aware that he was using ancient, mythological ideas or not. The sixth chapter gives a short overview of hope in the Hebrew Bible, before demonstrating how the universalism of Isa 24–27 combines with the ancient mythic themes to provide an eschatological hope in an all-encompassing deity. The paper concludes that the author of these chapters deliberately used Canaanite mythology to show how the final victory, rule, and celebration of Yahweh would bring about a personal and moral victory for all nations.
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Jones, Tristan David. "Passions in perspective an analytical discussion of the three passion settings of Heinrich Schütz (1585-1672) against their historical and stylistic backgrounds /". Online version, 2000. http://ethos.bl.uk/OrderDetails.do?did=1&uin=uk.bl.ethos.368442.
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Marzolf, Hedwig. "Une “morale de la finitude” : contribution Kantienne au débat contemporain entre théologie et philosophie". Paris 4, 2007. http://www.theses.fr/2007PA040072.
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Quelle audience, quelle valeur, quel sens la philosophie peut-elle et doit-elle aujourd’hui accorder à la revendication éthique de la religion et des théologiens ? Les apories du débat contemporain entre théologiens et philosophes (en l’occurrence les éthiciens de la discussion) nous reconduisent à exploiter les ressources de la philosophie kantienne pour répondre cependant à l’enjeu fondamental de celui-ci, à savoir accomplir le programme d’une « morale de la finitude » qui concilie la valeur centrale de notre modernité, l’autonomie et la reconnaissance lucide de la radicalité de la finitude. On peut en effet montrer comment par et dans la « théologie transcendantale », « principe suprême » de la philosophie transcendantale que Kant remet en chantier dans l’Opus postumum, s’élabore une théorie de la subjectivité pratique finie. La religion se dévoile en conséquence constituer une « esthétique de la raison pratique pure » en offrant au sujet fini un langage où formuler une expérience morale toujours problématique. On envisage alors les transformations de la théologie que les théologiens comme les philosophes doivent prendre en compte pour poursuivre un dialogue que Jürgen Habermas souhaitait être un « apprentissage mutuel ». Le paradoxe d’une dé-théologisation de la théologie est assumé pour éloigner le spectre d’une religion qui recouvre la morale et en anéantit, ce faisant, l’autonomie qui en est le noyau, et pour faire apparaître comme la religion se donne désormais à vivre pour nous essentiellement comme un imaginaire proprement pratique, à travers un sentiment comme celui du respect, mais aussi à travers une gamme plus large de sentiments, qui va de l’admiration de la nature à l’expérience esthétique en généralWhat audience, what value and what meaning can and must philosophy give to the ethical claim of religion and theologists? The aporia of the current debates between theologists and philosophers (indeed the ethicists under discussion) lead us to exploit the ressources of Kantian philisophy in order to respond to its fundamental stake, that is, to accomplish the program of an “ethics of finitude” that brings together the central value of our modernity, autonomy and the lucid recognition of the radicality of finitude. We can in fact show how, with and through “transcendental theology”, “supreme principle” of Kant’s trancendental philosophy in the Opus postumum, a theory of practical finite subjectivity is elaborated. In consequence, religion unveils itself as an “aesthetic of pure practical reason” offering the finite subject a language in which to formulate a moral experience which is always problematic. We thus envisage the transformations of the theology that theologians as well as philosophers must take into account in order to pursue a dialogue that Jürgen Habermas wished to be a “mutual apprentiship”. The paradox of the de-theologization of theology is accepted in order to push away the specter of a religion that covers the moral and in so doing annihilates the autonomy which is its nucleus. Religion can then be lived essentially as something practically imaginary, through feelings such as respect, but also through a wider range of feelings that go from admiration of nature to the aesthetic experience in general
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Swain, Stacie A. "Armed with an Eagle Feather Against the Parliamentary Mace: A Discussion of Discourse on Indigenous Sovereignty and Spirituality in a Settler Colonial Canada, 1990-2017". Thesis, Université d'Ottawa / University of Ottawa, 2017. http://hdl.handle.net/10393/36887.
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Canada 150, or the sesquicentennial anniversary of Confederation, celebrates a nation-state that can be described as “settler colonial” in relation to Indigenous peoples. This thesis brings a Critical Religion and Critical Discourse Analysis methodology into conversation with Settler Colonial and Indigenous Studies to ask: how is Canadian settler colonial sovereignty enacted, and how do Indigenous peoples perform challenges to that sovereignty? The parliamentary mace and the eagle feather are conceptualized as emblematic and condensed metaphors, or metonyms, that assert and represent Canadian and Indigenous sovereignties. As a settler colonial sovereignty, established and naturalized partially through discourses on religion, Canadian sovereignty requires the displacement of Indigenous sovereignty. In events from 1990 to 2017, Indigenous people wielding eagle feathers disrupt Canadian governance and challenge the legitimacy of Canadian sovereignty. Indigenous sovereignty is (re)asserted as identity-based, oppositional, and spiritualized. Discourses on Indigenous sovereignty and spirituality provide categories and concepts through which Indigenous resistance occurs within Canada.
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Van, Niekerk Francine. "Die rol en regulering van internetdiskoerse op die NG Kerk se webplatforms in die daarstelling van ʼn publieke sfeer". Thesis, Stellenbosch : Stellenbosch University, 2013. http://hdl.handle.net/10019.1/79931.
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Thesis (MPhil)--Stellenbosch University, 2013.Bibliography
ENGLISH ABSTRACT: This study investigates if and how the Dutch Reformed Church (DRC) uses its websites to create a public sphere. Since the end of apartheid this church and its media had to adapt to the changing environment in South Africa, particularly in its increasing use of the new media to involve believers and non-believers. Because of the internet’s potential to connect people from all over the world and its interactivity, scholars assert that the internet can create a public sphere. Habermas’ idea of the public sphere, a conceptual space where critical public discourse takes place and anyone can participate, forms the theoretical underpinning for this study. This theory, however, is slightly adapted by arguing that conflict – within bounds – is also part of the communication process within the public sphere. This study focuses on seven active websites of the DRC in order to examine its relation to public theology from a critical cultural perspective. The ideals of public theology closely relates to that of the public sphere. These ideals are a public debate on issues relating to the common good, which are discussed from a religious stance. A central view is that regulation can hinder the forming of a public sphere. Thus the nature and level of regulation on the church’s websites are examined. The nature of interaction between users and content on websites is also studied. This study combines qualitative and quantitative methods, including semi structured interviews, questionnaires, content analysis and systematic observation. The study found that Kerkbode’s Facebookpage facilitates a lively forum for debate on issues that advances the public sphere. The Facebookpage of the DRC has the potential to create such debates. On both these websites and Kerkbode-online and NG Kerk-online, regulation on midlevel curbs this potential. Other obstacles for creating a public sphere that was identified on the DRC’s websites, were personal insults, too narrow focus on internal church affairs and low participation in topics that could advance the public sphere.
AFRIKAANSE OPSOMMING: Hierdie studie ondersoek die vraag of die NG Kerk se webwerwe dit regkry om ʼn publieke sfeer te skep. Sedert die einde van apartheid het die kerk en sy media hom op verskeie maniere in die veranderende Suid-Afrika aangepas, onder meer deur die toenemende gebruik van nuwe media om gelowiges en nie-gelowiges te betrek. As gevolg van die internet se vermoë om mense van regoor die wêreld te verbind en die interaktiewe aard van die medium, meen kenners dat die internet ʼn publieke sfeer kan skep. Habermas se idee van ʼn publieke sfeer, wat ʼn konseptuele ruimte is waar kritiese, openbare diskoers gevoer word wat vir enigeen toeganklik is, vorm die onderbou van hierdie studie. Dié teorie word hier aangepas deur aan te voer dat konflik en meningsverskil – binne perke – ook deel van kommunikasieprosesse binne die publieke sfeer is. Hierdie studie fokus op die sewe aktiewe webwerwe van die NG Kerk om hul verbintenis tot publieke teologie binne ʼn krities-kulturele paradigma te ondersoek. Die ideale van publieke teologie hang nou saam met dié van die publieke sfeer, naamlik ʼn openbare gesprek oor sake van openbare belang wat vanuit godsdienstige oortuigings gevoer word. ʼn Sentrale vertrekpunt van die studie is dat ʼn ideale publieke sfeer deur regulering aan bande gelê kan word. Dus word die aard en vlak van regulering op die kerk se webwerwe ook nagevors. Die tipe interaksie tussen gebruikers en die inhoud van die webwerwe is ook bestudeer. Die studie gebruik ʼn kombinasie van kwalitatiewe en kwantitatiewe metodes, insluitend semi-gestruktureerde onderhoude, vraelyste, inhoudsanalise en sistematiese observasie. Die studie het bevind dat Kerkbode se Facebookblad ʼn lewendige forum bied vir debat oor sake wat die publieke sfeer bevorder. Ook die NG Kerk se Facebookblad het die potensiaal om sulke debatte te skep. Op albei hierdie webwerwe, asook Kerkbode-aanlyn en NG Kerk-aanlyn, het regulering op mesovlak dié potensiaal egter ingeperk. Ander hindernisse vir die skep van ʼn ideale publieke sfeer wat op die NG Kerk se webwerwe geïdentifiseer is, is beledigings, ʼn te noue fokus op interne kerksake en lae deelname aan debatte oor sake wat die publieke sfeer kan bevorder.
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Walsh, Mary E. (Mary Elizabeth) 1941, Barbara Quinn, Callista Roy i Annette McDermott. "Women Religious Handing on the Faith in America (Film and Discussion):". The Church in the 21st Century Center at Boston College, 2012. http://hdl.handle.net/2345/bc-ir:102674.
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Kohls, Tatiani Müller. "Uma perspectiva etnográfica da discussão sobre a homossexualidade no contexto da IECLB". Universidade Federal de Pelotas, 2016. http://repositorio.ufpel.edu.br:8080/handle/prefix/3168.
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Esta etnografia tem como tema a homossexualidade no contexto da Igreja Evangélica de Confissão Luterana no Brasil – IECLB, buscando compreender como a IECLB tem se posicionado frente a essa discussão. Além da análise de documentos oficiais da instituição, essa pesquisa lança seu olhar sobre uma comunidade religiosa situada na cidade de Pelotas/RS, a fim de observar como a comunidade tem (ou não) discutido e se portado frente a essa questão e ainda, como tem se utilizado de passagens bíblicas para justificar e normatizar o comportamento sexual e afetivo. Baseando-se em perspectivas de estudos de teorias feministas e teoria queer, essa pesquisa traz reflexões acerca das questões e temas tidos como “polêmicos” no âmbito religioso e que são muitas vezes silenciados. Desse modo, esse trabalho permite uma introdução ao debate da homossexualidade e religião dentro do campo antropológico, problematizando essa discussão frente aos posicionamentos da IECLB, das ministras e dos ministros e da comunidade em que foi realizada a etnografia, visando a perspectiva que lançam sobre o tema da homossexualidade no contexto religioso.
This ethnographical research aims to discuss homosexuality in the context of Igreja Evangélica de Confissão Luterana in Brazil – IECLB, trying to comprehend how the IECLB has been facing this discussion. Besides the analysis of official documents of the institution, this research focuses on a religious community located in Pelotas/RS to observe how the community has (or has not) been discussing and how it has stood on this topic, as well as how the people who live in this community are using the scriptures to justify and normalize the sexual and affective behavior. This research is based on the perspectives of feminists’ theories and queer theory bringing discussions about the “polemic” topics in the religious view, which are most of the time muted. In this way, this work permits an introduction to the discussion about the way of pointing out the view of the people from IECLB, the ministers and the community where the ethnography was made, aiming the perspective they mention about the topic of homosexuality in the religious context.
Książki na temat "Religion discussion"
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Ade, Odumuyiwa E., Dopamu P. Adelumo i Nigerian Association for the Study of Religions., red. God: The contemporary discussion. Ago-Iwoye, Ogun State, Nigeria: Nigerian Association for the Study of Religions (NASR), 2005.
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Tarek, Mitri, i World Council of Churches. Office on Interreligious Relations., red. Religion, law, and society: A Christian-Muslim discussion. Geneva: WCC Publications, 1995.
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1942-, Fey William R., Aerts Theo i PNG Council of Churches, red. Religious freedom in Papua New Guinea: Contributions towards an ongoing discussion. Port Moresby: [The Council], 1994.
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Moor, Robert De. Follow me: Discussion guide. Grand Rapids, Mich: Faith Alive Christian Resources, 2007.
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Multimedia Discussion on Women, Religion & Reproductive Health (2000 Pasig City, Philippines, etc.). Body & soul: A Multimedia Discussion on Women, Religion & Reproductive Health. Quezon City, Philippines: Women's Feature Service Philippines with support from the Ford Foundation, 2000.
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Fuller, Michael. Atoms and icons: A discussion of the relationships between science and theology. London: Mowbray, 1995.
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Hubilla-, Tripon Olivia, i Women's Feature Service Philippines, Inc., red. My body, my soul: A multimedia discussion on women, religion & reproductive health. Ermita, Metro Manila: Women's Feature Service Philippines, 2002.
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Harvard Law School. Human Rights Program., red. Religion and state: An interdisciplinary roundtable discussion held in Vouliagmeni, Greece, October 1999. Cambridge, MA: Harvard Law School Human Rights Program, 2004.
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Kole, Jos. Moral autonomy and Christian faith: A discussion with William K. Frankena. Delft: Eburon, 2002.
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Kole, Jos. Moral autonomy and Christian faith: A discussion with William K. Frankena. Delft: Eburon, 2002.
Znajdź pełny tekst źródłaCzęści książek na temat "Religion discussion"
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Henking, Susan E. "Discussion". W Religion, Terror and Violence, 243–50. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003416739-24.
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Desjardins, Michel. "Discussion". W Religion, Terror and Violence, 195–98. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003416739-19.
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King, Anna S. "Discussion". W Religion, Terror and Violence, 96–100. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003416739-9.
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Powell, Samuel M. "Discussion". W Religion, Terror and Violence, 122–26. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003416739-13.
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Lincoln, Bruce. "Second Discussion". W Religion, Rebellion, Revolution, 207–15. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-17904-6_10.
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Lincoln, Bruce. "Final Discussion". W Religion, Rebellion, Revolution, 293–99. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-17904-6_14.
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Lincoln, Bruce. "First Discussion". W Religion, Rebellion, Revolution, 89–93. London: Palgrave Macmillan UK, 1985. http://dx.doi.org/10.1007/978-1-349-17904-6_5.
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Phillips, D. Z. "Voices in Discussion". W Religion and Morality, 301–49. London: Palgrave Macmillan UK, 1996. http://dx.doi.org/10.1007/978-1-349-13558-5_13.
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Phillips, D. Z. "Voices in Discussion". W Religion without Transcendence?, 251–87. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1007/978-1-349-25915-1_14.
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Flensner, Karin Kittelmann. "Concluding Discussion". W Discourses of Religion and Secularism in Religious Education Classrooms, 143–58. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-60949-2_9.
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Mojanoski, Cane. "FREEDOM OF RELIGION, RELIGIOUS FREEDOMS AND POLITICAL EXTREMISM". W SECURITY HORIZONS. Faculty of Security- Skopje, 2020. http://dx.doi.org/10.20544/icp.11.01.20.p11.
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The subject of this paper is the discussion about human rights and freedoms of the citizens, established by the Constitution and the international documents, with a special emphasis on the freedom of religion and other religious freedoms and rights. In that sense, the assumptions for realization of the freedom of conscience are analyzed as a basis for strengthening the independent, free, and critical thought of the individual, the free development of the thought and the beliefs in terms of accepting views, beliefs, and knowledge related to religion. A special emphasis in this paper is given to certain forms of (miss) use of religion, as fanaticism, the religious integralism, extremism and the political extremism. Key words: Freedom of religion, religious freedoms, religiosity, extremism and political extremism
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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
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While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
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Karaman, Ebru. "Principle of Laicity in Turkish and French Constitutions". W International Conference on Eurasian Economies. Eurasian Economists Association, 2019. http://dx.doi.org/10.36880/c11.02275.
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To be assumed as a truly democratic state of law; the state should not make law according to a religion and not have a religion-based structure. Turkey and France are two countries different from others being in the discussions on secularism examining the relationship between religion and state. Because the laicity is one of the foundations of the regime and takes part in the legal system as a constitutional principle.
In the first chapter the provisions on laicity in the Turkish Constitutions before the date 1982 and in the Turkish Constitution dated 1982 are going to be explained then the discussions in Turkey are going to be evaluated according to the Turkish Constitutional Court's approach to the principle of laicity. In the second part the provisions on the principle of laicity in the French Constitution dated 1958 are going to be explained, afterwards the discussions on laicity in France is going to take place.
State and religion relations continue to be relevant a subject. That is why it still gives form to Turkish political life. The freedom of religion and the separation of religious and state relations are the requirements of the laic state. For a state these includes not to have an official religion, be impartial to all the religion and to treat equal to all the believers to different religions, to distinguish the religious institutions and state institutions and not to have an accordance between the rules of and the rules of religion.
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Leaman, Oliver. "TOWARDS AN UNDERSTANDING OF GÜLEN’S METHODOLOGY". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/dxqa9908.
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There is an apparent paradox at the heart of the Gülen approach. On the one hand there is a determination to present a version of Islam that is rational, inclusive, progressive and toler- ant. The broad aim is to show Islam to be a universal faith, one that has no difficulties in coexisting with other religions and indeed with those who have no religion at all. On the other hand, Islam is definitely portrayed as the superior form of belief, often because it is seen as incorporating in the best possible ways rational and spiritual virtues present in many other approaches to understanding the nature of the world. Yet how can Islam be represented as one among many and also as the first among many? This interesting feature of the Gülen methodology is shown to rest on a basic aspect of the Hanifi/Murji’i theological approach, which can also be seen as paradoxical. The inability to define precisely the nature of belief and who is a believer suggests an uncertainty about what the Muslim actually believes in. It also implies a difficulty in identifying who is a Muslim and who is not, and that might be regarded as a basic issue in religion. The lack of definition in the Hanafiyya is precisely its strength. This is something taken up well by the Gülen movement. Religious boundaries are often blurred, and believers may wish to hold onto a variety of beliefs not all of which fit neatly into a particular traditional faith. In prioritising Islam the Gülen movement expresses clearly its opinion that within the parameters of Islam is likely to be found the most truth and the best regimen as to how to live. Yet those parameters are not themselves strictly defined and allow for much change and development. When considering the thought of Gülen it is important to try to classify the sort of approach that he adopts in his writings and speeches. What methodology is he using? This is a question that can be raised about any significant thinker. We need to know how they shape their mate- rial, and as we shall see, what sort of audience they design their material for. It is not easy to classify Gülen’s thought, in just the same way that his mentor Bediüzzaman Nursi is also difficult to place in a neat category of intellectual life. It is the purpose of this discussion to at least start the process of developing a model of how to understand Gülen, since his work is deceptively simple and direct. It will be shown that despite its attractive and apparently unsophisticated flavour, it embodies a complex hermeneutic, and a very interesting one at that.
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Ugur, Etga. "RELIGION AS A SOURCE OF SOCIAL CAPITAL? THE GÜLEN MOVEMENT IN THE PUBLIC SPHERE". W Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/clha2866.
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This paper asks: when and under what conditions does religion become a source of coopera- tion rather than conflict? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that has made the movement a global phenomenon and the focus of socio-political analysis. The Gülen community brings different sectors of society together to facilitate ‘collective intellectual effort’ and offer ‘civil responses’ to social issues, seeing this as a more subtle and legitimate way of influencing public debate and policy. To this end, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of these meetings was later expanded to include a wider audience in Europe, the U.S., and the Middle East. This paper looks specifically at the Abant Workshops and the movement’s strategy of bridge building and problem-solving. It uses the press releases, transcripts and audio-visual records of the past 14 meetings to discuss their objectives and outcomes. This material is supplement- ed by interviews with key organisers from the Journalists and Writer Foundation and other participants. The discussion aims to understand how far religiously inspired social groups can contribute to the empowerment of civil society vis-à-vis the state and its officially secular ideology. Beyond that, it aims to explain the role of civil society organisations in democratic governance, and the possibility of creating social capital in societies lacking a clear ‘overlap- ping consensus’ on issues of citizenship, morality and national identity. The hesitancy at the beginning turns into friendship, the distance into understanding, stiff looks and tensions into humorous jokes, and differences into richness. Abant is boldly moving towards an institutionalization. The objective is evident: Talking about some of the problems the country is facing, debating them and offering solutions; on a civil ground, within the framework of knowledge and deliberation. Some labelled the ideas in the concluding declarations as “revolutionary,” “renaissance,” and “first indications of a religious reform.” Some others (in minority) saw them “dangerous” and “non-sense.” In fact, the result is neither a “revolution” nor “non-sense” It is an indication of a quest for opening new horizons or creating a novel vision. When and under what conditions does religion become a source of cooperation rather than conflict in the civil society? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that raises the Gülen movement of Turkey as a global phenomenon to the focus of socio-political analysis. The Gülen community brings different sectors of the society together to create and facilitate a ‘common intellect’ to brainstorm and offer ‘civil responses’ to social issues. The move- ment sees this as a more subtle, but more effective, and legitimate way of influencing public debate and policy. Hence, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of the meetings was later expanded to include a wider audi- ence in Europe, the U.S., and the Middle East. In early 1990s the Gülen Movement launched a silent but persistent public relations cam- paign. Fethullah Gülen openly met with the prominent figures of government and politics, and gave interviews to some popular newspapers and magazines. With a thriving media net- work, private schools, and business associations the movement seemed to have entered a new stage in its relations with the outside world. This new stage was not a simple outreach effort; it was rather a confident step to carve a niche in the increasingly diversified Turkish public sphere. The instigation of a series of workshops known as Abant Platforms was one of the biggest steps in this process. The workshops brought academics, politicians, and intellectu- als together to discuss some of the thorniest issues of, first, Turkey, such as secularism and pluralism, and then the Muslim World, such as war, globalization and modernization. This paper seeks to explain the motives behind this kind of an ambitious project and its possible implications for the movement itself, for Turkey and for the Muslim World in transition.
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Trantalidou, Katerina. "Dans l’ombre du rite : vestiges d’animaux et pratiques sacrificielles en Grèce antique. Note sur la diversité des contextes et les difficultés de recherche rencontrées". W Bones, behaviour and belief. The osteological evidence as a source for Greek ritual practice. Swedish Institute at Athens, 2013. http://dx.doi.org/10.30549/actaath-4-55-07.
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In all ancient civilisations, as well as in numerous contemporary societies, animals were implicated in many aspects of religion. Sacrifice and alimentary rituals regulated social life and animals underwent diverse treatments in accordance with particular cults. Zooarchaeological material constitutes direct evidence for animals that were slaughtered and often eaten in a sacred context. Also, the status of a departed person in life could be indicated by the faunal and vegetal funerary offerings that accompanied him or her to the grave. Still, it is not possible to ascribe every zooarchaeological deposit showing unusual characteristics a religious significance, nor does all animal bone assemblages found in a sanctuary constitute the remains of a sacrifice. The interpretation must rest on the interaction between the archaeological context, the taphonomy and the iconographical and literary sources relevant for the particular society. The present article aims at exploring existing hypotheses concerning the zooarchaeological evidence by posing questions and confronting the Greek prehistoric and historical material, as ritual practices were neither static nor linear. This discussion brings to bear on the most recent discoveries, partly still unpublished. Examination of the zooarchaeological evidence from 63 sites allows us to conclude that focus on a particular criterion can result in misinterpretations, as what was common practice in one community was not necessarily so in another. The definition of the actual length of every event is also paramount. Only a careful stratigraphic and zooarchaeological methodology, combined with a multitude of questions posed, will yield information precise enough to determine the species, reconstruct the practices and reformulate our questions.
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Карпин, Владимир Александрович, i Ольга Ивановна Шувалова. "WHAT IS LIFE FROM THE POINT OF VIEW OF ARISTOTLE". W Перспективные научные исследования: теория, методология и практика применения: сборник статей международной научной конференции (СанктПетербург, Февраль 2023). Crossref, 2023. http://dx.doi.org/10.58351/230207.2023.55.96.005.
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Многочисленные попытки понять, что такое жизнь, привлекали внимание мыслящего человечества с древнейших времен. Эта проблема оказалась такой многогранной, что привлекала к себе внимание исследователей самых различных направлений - от религии и философии до физиологии и психологии. Причем общепринятого определения нет, а ожесточенные споры продолжаются вплоть до настоящего времени. Наиболее ожесточенная борьба происходила между идеалистическим и материалистическим подходами. Началом глубокого научного анализа понятия жизни можно считать труды великого античного философа Аристотеля. Его вклад в обсуждаемую проблему настолько велик, что пользовался безоговорочным авторитетом вплоть до XIX века Numerous attempts to understand what life is have attracted the attention of thinking humanity since ancient times. This problem turned out to be so multifaceted that it attracted the attention of researchers of various fields - from religion and philosophy to physiology and psychology. Moreover, there is no generally accepted definition, and fierce disputes continue up to the present time. The fiercest struggle took place between the idealistic and materialistic approaches. The beginning of a deep scientific analysis of the concept of life can be considered the works of the great ancient philosopher Aristotle. His contribution to the problem under discussion is so great that he enjoyed unconditional authority until the XIX century
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Novianti, Dewi, i Siti Fatonah. "Social Media Literacy For Housewives In Kanoman Maguwoharjo Village, Sleman, Yogyakarta". W LPPM UPN "VETERAN" Yogyakarta International Conference Series 2020. RSF Press & RESEARCH SYNERGY FOUNDATION, 2020. http://dx.doi.org/10.31098/pss.v1i1.183.
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Social media is a necessity for everyone in communicating and exchanging information. Social media users do not know the boundaries of age, generation, gender, ethnicity, and religion. However, what is interesting is the user among housewives. This study took the research subjects of housewives. Housewives are chosen as research subjects because they are pillars or pillars in a household. If the pillar is strong, then the household will also be healthy. Thus, if we want to build a resilient and robust generation, we will start from the housewives. A healthy household starts from strong mothers too. This study aims to find out the insights of the housewives of Kanoman village regarding the content on smartphones and social media and provide knowledge of social media literacy to housewives. This study used a qualitative approach with data collection techniques using participant observation, interviews, focus group discussion (FGD), and documentation. The results of the study showed that previously housewives had not experienced social media literacy. Then the researchers took steps to be able to achieve the desired literacy results. Researchers took several steps to make them become social media literates. They become able to use social media, understand social media, and even produce messages through social media.
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Peovska, Natasha, Oliver Bacanovic i Vesna Trajanovska. "THE MEDIA INFLUENCE ON PUBLIC ATTITUDES ABOUT PUNITIVENESS". W SECURITY HORIZONS. Faculty of Security- Skopje, 2021. http://dx.doi.org/10.20544/icp.2.4.21.p14.
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Public attitudes about punitiveness have a significant impact on penal policy in the societies. Punitive penal policy and increased imprisonment of offenders are often seen as a reflection of the public support for harsh punishment. (Cullen et all, 2000). Criminological research often links the attitudes toward punishment with the socio-demographic characteristics of the public (gender, age, race, ethnicity, political ideology, education, income, religion), their possible direct or indirect victimization, the fear of crime, their perceptions about crime and the effectiveness of the criminal justice system. In addition to these factors, in the last two decades the attitudes have also been linked with the increasing presence and use of the media The empirical research analyzes the issue of the connection between the media consumption and shaping public attitudes toward punishment, especially for certain crimes. Hence, the subject of this paper is the impact of media consumption on the public attitudes about punishment, with the purpose to determine to what extent and in what direction is that influence. The impact of different types of media and different types of media content or programs on public attitudes about punitiveness will be analyzed. In general, the research shows that different types of media and news, such as watching television news (local and national) and crime-related programs, have influence on the attitudes about punishment (Intravia, 2019). However, the direct impact cannot be fully and clearly determined, because the research uses a different methodology in terms of the media consumption and media content. In addition to traditional media, from research perspective, special attention is given to the connection between the use of social media and their impact on punitiveness. The importance of analyzing their impact on public attitudes is primarily due to the increasing number of individuals who use social media, which are a major source of crime-related news and often providing access to news or information shared by others. These features related to social media (especially social networks) allow individuals to virtually participate in issues related to crime and punishment, which in turn can change someone's opinion and position on the topic of discussion. (Anderson & all, 2014).
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"Self-efficacy, Challenge, Threat and Motivation in Virtual and Blended Courses on Multicultural Campuses". W InSITE 2019: Informing Science + IT Education Conferences: Jerusalem. Informing Science Institute, 2019. http://dx.doi.org/10.28945/4189.
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[This Proceedings paper was revised and published in the 2019 issue of the journal Issues in Informing Science and Information Technology, Volume 16] Aim/Purpose: The aim of this study was to examine the sense of challenge and threat, negative feelings, self-efficacy, and motivation among students in a virtual and a blended course on multicultural campuses and to see how to afford every student an equal opportunity to succeed in academic studies. Background: Most academic campuses in Israel are multicultural, with a diverse student body. The campuses strive to provide students from all sectors, regardless of nationality, religion, etc., the possibility of enjoying academic studies and completing them successfully. Methodology: This is a mixed-method study with a sample of 484 students belonging to three sectors: general Jewish, ultra-orthodox Jewish, and Arab. Contribution: This study’s findings might help faculty on multicultural campuses to advance all students and enable them equal opportunity to succeed in academic studies. Findings: Significant sectorial differences were found for the sense of challenge and threat, negative feelings, and motivation. We found that the sense of challenge and level of motivation among Arab students was higher than among the ultra-orthodox Jewish students, which, in turn, was higher than among the general Jewish student population. On the other hand, we found that the perception of threat and negative feelings among Arab students were higher than for the other two sectors for both the virtual and the blended course. Recommendations for Practitioners: Significant feedback might lessen the sense of threat and the negative feelings and be a meaningful factor for the students to persevere in the course. Intellectual, emotional, and differential feedback is recommended. Not relating to students’ difficulties might lead to a sense of alienation, a lack of belonging, or inability to cope with the tasks at hand and dropout from the course, or even from studies altogether. A good interaction between lecturer and student can change any sense of incompetence or helplessness to one of self-efficacy and the ability to interact with one’s surroundings. Recommendations for Researchers: Lecturers can reduce the sense of threat and negative feelings and increase a student’s motivation by making their presence felt on the course website, using the forums to manage discussions with students, and enabling and encouraging discussion among the students. Impact on Society: The integration of virtual learning environments into the learning process might lead to the fulfilment of an educational vision in which autonomous learners realize their personal potential. Hence they must be given tasks requiring the application of high learning skills without compromise, but rather with differential treatment of students in order to reduce negative feelings and the sense of threat, and to reduce the transactional distance. Future Research: Further studies should examine the causes of negative feelings among students participating in virtual and blended courses on multicultural campuses and how these feelings can be handled.
Raporty organizacyjne na temat "Religion discussion"
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Editors, Intersections. Islamic Authority and US Foreign Policy. Intersections, Social Science Research Council, styczeń 2024. http://dx.doi.org/10.35650/int.4027.d.2024.
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Gallien, Max, Umair Javed i Vanessa van den Boogaard. Between God, the People, and the State: Citizen Conceptions of Zakat. Institute of Development Studies, maj 2023. http://dx.doi.org/10.19088/ictd.2023.027.
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The global pool for zakat – one of the five pillars of Islam mandating an annual payment typically equivalent to 2.5 per cent of an individual’s productive wealth – is estimated to make up between USD 200 billion and 1 trillion. States have long sought to harness zakat for their own budgets – and legitimacy. To date, however, there has been no systematic empirical discussion of how citizens perceive and engage with state involvement in zakat and how they perceive state-run zakat funds. These perceptions and experiences are central to important questions of how we conceptualise fiscal transfers and the relationship between citizens and states: if it is legally treated as one, does zakat function like a tax? Do citizens engage with it differently? Does its formalisation strengthen or undermine the social norms in which it is embedded? This paper provides, to the best of our knowledge, the first comparative analysis of how citizens in Muslim-majority countries conceptualise zakat, attempting to situate it between religion, charity, and the state. We do so in the context of three lower middle-income countries (LMICs) – Morocco, Pakistan, and Egypt – representing variation in state involvement in zakat, relying on nationally representative surveys covering 5,484 respondents, of whom 2,648 reported that they had paid zakat in the preceding 12 months. Despite heterogeneity in state practice across the three countries, and in contrast to our expectations, we find commonalities in how citizens perceive zakat. Across our cases, citizens understand zakat as existing beyond the state, even where the state is involved in zakat administration and enforcement. Rather than viewing it as a legal obligation akin to taxation or merely as a charitable payment, Muslims across diverse religious and institutional contexts predominately conceive of zakat as a form of informal tax, rooted in social pressures and sanctions in the afterlife, but existing beyond the limits of state authority. This has important conceptual implications for the study of public finance, which has been predominately state-centric, while suggesting that there are clear limits to states’ ability to harness zakat payments into public finance systems. It also suggests clear limits to the ability of states to ‘harness’ zakat as a fiscal tool through centralised administration or mandated enforcement.
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Hillestad, Torgeir Martin. The Metapsychology of Evil: Main Theoretical Perspectives Causes, Consequences and Critique. University of Stavanger, 2014. http://dx.doi.org/10.31265/usps.224.
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The purpose of this text or dissertation is to throw some basic light on a fundamental problem concerning manhood, namely the question of evil, its main sources, dynamics and importance for human attitudes and behaviour. The perspective behind the analysis itself is that of psychology. Somebody, or many, may feel at bit nervous by the word “evil” itself. It may very well be seen as too connected to religion, myth and even superstition. Yet those who are motivated to lose oneself in the subject retain a deep interest in human destructiveness, malevolence and hate, significant themes pointing at threatening prospects for mankind. The text is organized or divided into four main ordinary chapters, the three first of them organized or divided into continuous and numbered sections. A crucial point or question is of cause how to define evil itself. It can of cause be done both intentional, instrumental and by consequence. Other theorists however have stated that the concept of evil exclusively rests on a myth originated in the Judean-Christian conception of Satan and ultimate evil. This last argument presupposes evil itself as non-existent in the real rational world. It seems however a fact that most people attach certain basic meaning to the concept, mainly that it represents ultimately bad and terrible actions and behaviour directed toward common people for the purpose of bringing upon them ultimate pain and suffer. However, there is no room for essentialism here, meaning that we simply can look “inside” some original matter to get to know what it “really” is. Rather, a phenomenon gets its identity from the constituted meaning operating within a certain human communities and contexts loaded with intentionality and inter-subjective meaning. As mentioned above, the concept of evil can be interpreted both instrumental and intentional, the first being the broadest of them. Here evil stands for behaviour and human deeds having terrifying or fatal consequences for subjects and people or in general, regardless of the intentions behind. The intentional interpretation however, links the concept to certain predispositions, characteristics and even strong motives in subjects, groups and sometimes political systems and nations. I will keep in mind and clear the way for both these perspectives for the discussion in prospect. This essay represents a psychological perspective on evil, but makes it clear that a more or less complete account of such a psychological view also should include a thorough understanding or integration of some basic social and even biological assumptions. However, I consider a social psychological position of significant importance, especially because in my opinion it represents some sort of coordination of knowledge and theoretical perspectives inherent in the subject or problem itself, the main task here being to integrate perspectives of a psychological as well as social and biological kind. Since humans are essential social creatures, the way itself to present knowledge concerning the human condition, must be social of some sort and kind, however not referring to some kind of reductionism where social models of explanation possess or holds monopoly. Social and social psychological perspectives itself represents parts of the whole matter regarding understanding and explanation of human evil. The fact that humans present, or has to represent themselves as humans among other humans, means that basically a social language is required both to explain and describe human manners and ways of being. This then truly represents its own way or, more correctly, level or standard of explanation, which makes social psychology some sort of significant, though not sufficient. More substantial, the vision itself of integrating different ontological and theoretical levels and objects of science for the purpose of manifesting or make real a full-fledged psychological perspective on evil, should be considered or characterized a meta-psychological perspective. The text is partially constructed as a review of existing theories and theorists concerning the matter of evil and logically associated themes such as violence, mass murder, genocide, antisocial behaviour in general, aggression, hate and cruelty. However, the demands of making a theoretical distinction between these themes, although connected, is stressed. Above all, an integral perspective combining different scientific disciplines is aimed at.
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Racu, Alexandru. The Romanian Orthodox Church and Its Attitude towards the Public Health Measures Imposed during the COVID-19 Pandemic: Too Much for Some, Too Little for Others. Analogia 17 (2023), marzec 2023. http://dx.doi.org/10.55405/17-3-racu.
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This paper discusses the religious dimension of the public debate concerning the public health measures adopted by the Romanian authorities during the pandemic and focuses on the role played by the Romanian Orthodox Church within this context. It delineates the different camps that were formed within the Church in this regard and traces their evolution throughout the pandemic. It contextualizes the position of the Church in order to better understand it, placing it within the broader context of the Romanian society during the pandemic and integrating it within the longer history of post-communist relations between the Romanian Orthodox Church, the Romanian state and the Romanian civil society. It analyses the political impact of the public health measures and the role of the Church in shaping this impact. Finally, starting from the Romanian experience of the pandemic and from the ideological, theological and political disputes that it has generated within the Romanian public sphere, it develops some general conclusions regarding the relation between faith, science and politics whose relevance, if proven valid, surpasses the Romanian context and thus contributes to a more ecumenical discussion regarding the theological, pastoral and political lessons that can be learned from an otherwise tragic experience.
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Conviviality-Inequality in Latin America, Maria Sibylla Merian Centre. Conviviality in Unequal Societies: Perspectives from Latin America Thematic Scope and Preliminary Research Programme. Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America, 2017. http://dx.doi.org/10.46877/mecila.2017.01.
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The Maria Sibylla Merian International Centre for Advanced Studies in the Humanities and Social Sciences Conviviality-Inequality in Latin America (Mecila) will study past and present forms of social, political, religious and cultural conviviality, above all in Latin America and the Caribbean while also considering comparisons and interdependencies between this region and other parts of the world. Conviviality, for the purpose of Mecila, is an analytical concept to circumscribe ways of living together in concrete contexts. Therefore, conviviality admits gradations – from more horizontal forms to highly asymmetrical convivial models. By linking studies about interclass, interethnic, intercultural, interreligious and gender relations in Latin America and the Caribbean with international studies about conviviality, Mecila strives to establish an innovative exchange with benefits for both European and Latin American research. The focus on convivial contexts in Latin America and the Caribbean broadens the horizon of conviviality research, which is often limited to the contemporary European context. By establishing a link to research on conviviality, studies related to Latin America gain visibility, influence and impact given the political and analytical urgency that accompanies discussions about coexistence with differences in European and North American societies, which are currently confronted with increasing socioeconomic and power inequalities and intercultural and interreligious conflicts.
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Rosser, Katy, Iulia Gherman, Erica Kintz, Paul Cook i Anthony WIlson. Assessment of the risk to consumers as a result of disruption to the cold chain during direct supply of Qurbani meat and offal. Food Standards Agency, czerwiec 2022. http://dx.doi.org/10.46756/sci.fsa.nuc910.
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Qurbani is a religious practice that takes place during Eid al-Adha. Consumers practicing Qurbani typically wish to collect meat and red offal within a short time after slaughter, which means these products cannot complete normal chilling processes before leaving the slaughterhouse. This could permit greater growth of pathogens and has the potential to increase the risk of consumer illness. The FSA is working with industry and stakeholder groups to ensure that the risk to consumers under these conditions remains at an acceptable level. To help inform these discussions, the FSA commissioned this assessment to understand the difference in risk from allowing meat and offal to be provided to consumers without the normal chilling process. The microbiological team at the FSA have analysed scientific literature, expert opinion and business and consumer survey data to assess the effect of disrupting the cold chain on pathogens in Qurbani meat. The pathogens that were chosen for inclusion in this assessment are non-typhoidal Salmonella enterica, Shiga toxin-producing Escherichia coli, and Clostridium perfringens. Their growth characteristics and prevalence in beef, lamb and goat meat and offal are discussed. The assessment concluded that given the reported variation in the process, there were two important scenarios with distinct outcomes. In the typical scenario, which is the most likely outcome based on the collected data, there is no significant difference in risk to consumer health compared to normal chilling processes, and the risk level was established as Very Low (“very rare but cannot be excluded”). In a reasonably foreseeable worst-case scenario, Salmonella spp. and STEC levels may increase, presenting an increased risk to the consumer. This risk level was established as Low (“rare but does occur”). We also identified several areas where more evidence would be helpful, and as a result identified a High level of uncertainty in our conclusion.