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Artigos de revistas sobre o tema "Interreligiosité"

Autor: Grafiati

Publicado: 1 de fevereiro de 2025

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1

Awad, Najib George. "Interreligiosity as a Realist Learning Engagement". Interreligious Studies and Intercultural Theology 2, n.º 1 (26 de março de 2018): 47–70. http://dx.doi.org/10.1558/32587.

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The comparative theologian, Francis X. Clooney, once opined that much recent comparative theology is done with Hinduism and Buddhism, and Islam is hardly gaining a proportionately sufficient attention in this scholarship. This essay aims at contributing to the attempt at filling-in the gap of doing comparative theology in relation to Islam. I pursue this task by studying f? al-D?n wa-l-Dawlah (On Religion and State) by the Muslim ?Al? b. Rabb?n al-?abar? in comparative conversation with Maymar f? Wj?d al-Kh?liq wa-l-D?n al-Qawym (Maymar on the Existence of the Creator and the Right Religion). by the Christian Theodore Ab? Qurrah. It is my goal to shed comparative lights on Wa-l-D?n al-Qaw?m and Al-D?n wa-l-Dawlah by observing similarities and differences with regard to the following: the method of verification; the criterion of credibility acknowledged by each; and the telos of verification they seek. Toward the end of the comparison, I reflect briefly on whether or not Ab? Qurrah and al-?abar? could be considered comparative theologians of the early Islam/middle Byzantine era and, if so, what kind of “comparative theology” are they presenting in their legacies?

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2

Wierzbicki, Mirosław. "Interreligiosità nelle scuole cattoliche in Italia". Seminare. Poszukiwania naukowe. 2018(39), n.º 3 (2018): 103–16. http://dx.doi.org/10.21852/sem.2018.3.08.

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3

Behr, Harry Harun. "Interreligiosität als Kompetenzbereich des Islamischen Religionsunterrichts". Hikma 8, n.º 1 (19 de abril de 2017): 64–82. http://dx.doi.org/10.13109/hikm.2017.8.1.64.

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4

Merle, Kristin. "Machtkritik – Exposition – (De-)Konstruktion Interkulturalität und Interreligiosität als Signa der Seelsorge". Verkündigung und Forschung 67, n.º 1 (1 de março de 2022): 56–62. http://dx.doi.org/10.14315/vf-2022-670107.

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5

Pistrick, Eckehard. "Interreligious Cultural Practice as Lived Reality". Anthropological Journal of European Cultures 22, n.º 2 (1 de setembro de 2013): 79–90. http://dx.doi.org/10.3167/ajec.2013.220205.

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This essay provides grass-roots insights into interreligiosity in Middle Albania. I focus on two individuals, Muslim Arif and Orthodox Anastas, to show how notions of cultural intimacy prevail over hegemonic discourses on religious identity that have re-emerged in postsocialist and 'post-atheist' Albania. The process of religious revitalisation took place simultaneously with a pervasive reshaping of local cultural identity. These discourses give simultaneously an opportunity for religious differentiation and symbolic contestations, as well as for diverse collaborations on a social, cultural and economic level. I illustrate how cultural intimacy is performed and cultivated as a shared practice of multipart singing, and understood by the local shepherds not as a marker of difference but as common ground for mutual dialogue. By sharing the social activity of singing the shepherds do not only form a 'sonic community' but also celebrate an interreligious 'community of friends'.

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6

Lategan, Bernard. "Interreligious Living in the Context of South Africa". Interreligious Studies and Intercultural Theology 7, n.º 1 (21 de dezembro de 2023): 352–69. http://dx.doi.org/10.1558/isit.26921.

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Interreligious dialogue presupposes conceptual articulation and verbal communication. This article focuses on a different and less prominent expression of interreligiosity, namely interreligious living. Instead of relying on conceptual and verbal instrumentalities, interreligious living speaks through action and practice. Because of the embodied nature of this phenomenon, it is highly contextual in nature and consequently manifests itself in diverse ways in different social settings. A tentative exploration of some examples in the South African context raises a series of basic questions: Does interreligious living complement interreligious dialogue or does it represent an alternative to (or even a form of protest against) it? Does interreligious living gloss over or underplay the real differences that exist between religions and interreligious dialogue sees as an important issue to address? Does interreligious living presuppose a common, overarching cause which invokes it in the first place? The article concludes with a plea for more extensive research into interreligious living as a social phenomenon in its own right.

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7

Quirós Domínguez, Carolina, Valeria De Ormaechea Otarola e Montserrat Freixa Niella. "Intercultural and Interreligious Competences of Youth: A Case Study in a Secondary School in Barcelona". Religions 14, n.º 11 (2 de novembro de 2023): 1380. http://dx.doi.org/10.3390/rel14111380.

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The growing diversity of today’s societies has generated increasing interest across different subject areas that aim to help make these societies fairer and more inclusive. The constant increase in migrations and the broadening of the concept of diversity and its intersections, together with social challenges and the acceptance of this diversity, mean this issue needs to be dealt with, especially in the educational sphere. This research uses a case study to assess the perception and experience of cultural and religious diversity among young people at a state secondary school in the city of Barcelona, Spain. The case is analyzed through a mixed method, using quantitative data obtained through the exploitation of two scales, and qualitative information gained from a reflective pedagogical activity. The results show that students display attitudes of respect and acceptance of cultural and religious diversity while recognizing discriminatory behavior in the society in which they live. A salient point was that a more positive perception of interculturality and interreligiosity was observed in students from non-Spanish family backgrounds than among those born in the country.

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8

Scheilke, Christoph Th. "Johannes Lähnemann: Lernen in der Begegnung. Ein Leben auf dem Weg zur Interreligiosität. 2017." Zeitschrift für Pädagogik und Theologie 70, n.º 3 (7 de setembro de 2018): 332–35. http://dx.doi.org/10.1515/zpt-2018-0039.

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9

Khorchide, Mouhanad. "Interreligiosität und Interkulturalität: Herausforderungen für Bildung, Seelsorge und Soziale Arbeit im christlich-muslimischen Kontext". Soziale Passagen 8, n.º 1 (5 de agosto de 2016): 65–79. http://dx.doi.org/10.1007/s12592-016-0228-z.

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10

Zembylas, Michalinos, Marios Antoniou e Loizos Loukaidis. "Navigating Between National Religious/Confessional Ideology and Interreligiosity: The Case of Greek-Cypriot Teachers in Religious Education". European Education 51, n.º 3 (23 de abril de 2019): 165–85. http://dx.doi.org/10.1080/10564934.2019.1593047.

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11

Lehmann, Karsten. "Individuelle Religiosität in der Zwischenkriegszeit. Zu den Traditionen religiöser Vielfalt in Österreich". BIOS – Zeitschrift für Biographieforschung, Oral History und Lebensverlaufsanalysen 33, n.º 2 (14 de junho de 2022): 241–63. http://dx.doi.org/10.3224/bios.v33i2.05.

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Religiöse Vielfalt wird in der Forschung immer wieder als ein vergleichsweises rezentes Phänomen der 1960er und 1970er bzw. der 2000er und 2010er Jahre dargestellt. Erst in den vergangenen zwei Dekaden haben sich Studien zunehmend systematisch mit der historischen Genese von religiöser Vielfalt auseinanergesetzt. In diesem Zusammenhang beschäftigt sich der Beitrag mit individuellen religiösen Selbstbeschreibungen von Zeitzeuginnen und Zeitzeugen, die in der Zwischenkriegszeit (1918-1939) in Wien zur Schule gegangen sind. Im Zentrum stehen zentrale Ergebnisse des Projektes Religiöse Vielfalt an Wiener Schulen der Zwischenkriegszeit (ZwieKrie), das zwischen 2018 und 2021 am Spezialforschungsbereich „Interreligiosität“ (SIR) der Kirchlichen Pädagogischen Hochschule (KPH) Wien/Krems durchgeführt wurde. Die in diesem Rahmen geführten Interviews dokumentieren die Existenz unterschiedlicher religiös-weltanschaulicher Milieus ebenso wie die Verbindungen zwischen verschiedenen individuellen, religiösen Praktiken sowie vielfältige Bezüge auf religiöse und politische Weltanschauungen. So wird dahingehend argumentiert, dass religiöse Vielfalt auf der Mikro-Ebene nicht erst ein Phänomen der vergangenen Dekaden ist, sondern durchaus auf eine längere Tradition zurückblickt.

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12

Góralski, Wojciech. ""La legislazione matrimoniale latina e orientale : problemi interecclesiali, interconfessionali e interreligiosi", Joseph Prader, Roma 1993 : [recenzja]". Ius Matrimoniale 7, n.º 6/1 (15 de outubro de 1996): 259–65. http://dx.doi.org/10.21697/im.1996.1(6/7).18.

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13

Bahri Soi, Andi, Adhitia Pahlawan Putra, Muhammad Kamal Zubair, Andi Markarma Yusup e Adi Megandani. "Promoting Religious-Friendly Tourism for Developing Religious Harmony: A Study of Tourist Gaze". Heritage of Nusantara: International Journal of Religious Literature and Heritage 12, n.º 1 (30 de junho de 2023): 91–117. http://dx.doi.org/10.31291/hn.v12i1.701.

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In the process of Islamization of Nusantara, there was an interaction between Islam and local civilizations in various regions of Nusantara, which then became attractive objects for tourist gaze, including in Bali. Some areas such as Denpasar, Badung and Bangli were not much known as the entrance points of Islam in Bali. Tourist gaze has been concentrated on pleasure and leisure with a focus on popular tourist attractions and hotelaccommodations, as well as cultural authenticities. This article aims to explore the potential of tourism industry by promoting the aspect of interreligiosity (such as between Balinese Hindu and Islam) to reconstruct the religious-friendly tourism of Bali. The study employed principles of netnography and literature study. The data was obtained from the internet, books, and journals, as well as a systematic literature review through Publish or Perish (PoP). The data is presented in narrative analysis and interpretations. The results of the study suggest that inter-religiosity could be integrated into the tourism industry. Some religious-friendly tourist destinations can be reconstructed through representations of inter-religious relationships in Denpasar, Badung, and Bangli. As such, religious-friendly tourism could support the development of harmonious life for a sustainable civilization. For further research, it is suggested to conduct research on other tourist gaze areas that are limited by this work.

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14

Le Tourneau, Dominique. "J. PRADER, La legislazione matrimoniale latina e orientale. Problemi interecclesiali interconfessionali e interreligiosi, Rome, Edizioni Dehoniane 1993, 105 pp". Ius Canonicum 34, n.º 68 (6 de fevereiro de 2018): 731–33. http://dx.doi.org/10.15581/016.34.17772.

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15

Güthoff, Elmar. "Prader, Joseph, La legislazione matrimoniale latina e orientale. Problemi interecclesiali interconfessionali e interreligiosi. Roma: Dehoniane 1993. 103 S. = Collana Diritto Canonico." Archiv für katholisches Kirchenrecht 163, n.º 2 (14 de junho de 1994): 647–51. http://dx.doi.org/10.30965/2589045x-16302048.

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16

Obermann, Andreas. "Georg Wagensommer, Wertebildung in der berufsorientierten Religionspädagogik. Eine explorative Studie. Münster: Waxmann 2020 (Glaube, Wertebildung, Interreligiosität 17), 486 S., € 49,90". Zeitschrift für Pädagogik und Theologie 74, n.º 4 (11 de novembro de 2022): 501–4. http://dx.doi.org/10.1515/zpt-2022-0055.

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17

Leven, Eva Maria. "Obermann, Andreas (2023). Christologie unterrichten als Hermeneutik der Jesusgeschichte. Didaktische Überlegungen zum Religionsunterricht an berufsbildenden Schulen (Glaube – Wertebildung – Interreligiosität 28). Münster: Waxmann. ISBN: 978-3-8309-4620-5. 232 Seiten." Religionspädagogische Beiträge 47, n.º 1 (28 de março de 2024): 167–68. http://dx.doi.org/10.20377/rpb-277.

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18

Konz, Britta. "Michael Meyer-Blanck, Andreas Obermann (Hg.): Jesus von Nazareth und Gottes Geist im Religionsunterricht heute. Zur religiösen Sprachfähigkeit im BRU (Glaube – Wertebildung – Interreligiosität, Band 19), Münster/New York 2021, 160 S., € 24,90." Zeitschrift für Pädagogik und Theologie 74, n.º 2 (7 de maio de 2022): 245–47. http://dx.doi.org/10.1515/zpt-2022-0027.

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19

Carsten, Gennerich. "Friedrich Schweitzer, Golde Wissner, Annette Bohner, Rebecca Nowack, Matthias Gronover & Reinhold Boschki: Jugend, Glaube, Religion: Eine Repräsentativstudie zu Jugendlichen im Religions- und Ethikunterricht (Glaube – Wertebildung – Interreligiosität 13). Münster: Waxmann 2018, 284 S., € 24,90." Zeitschrift für Pädagogik und Theologie 74, n.º 2 (7 de maio de 2022): 247–53. http://dx.doi.org/10.1515/zpt-2022-0028.

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20

Wenger, Michèle. "Monika Marose und Katja Schütze (Hg.), Unter dem dünnen Firnis der Zivilisation. Erinnerungskulturen im Religionsunterricht an berufsbildenden Schulen und in der außerschulischen Bildung (Glaube – Wertebildung – Interreligiosität. Berufsorientierte Religionspädagogik 20). Münster/New York (Waxmann) 2021, 282 S., € 34,90." Zeitschrift für Pädagogik und Theologie 74, n.º 3 (30 de agosto de 2022): 380–83. http://dx.doi.org/10.1515/zpt-2022-0040.

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21

Agbetunde, Lateef Ayodele, Lukman Raimi e Olalekan Oladipo Akinrinola. "Moderating influence of religiosity on the causality between taxpaying attitudes and tax compliance behaviour of entrepreneurial firms in Nigeria". International Journal of Ethics and Systems, 14 de janeiro de 2022. http://dx.doi.org/10.1108/ijoes-07-2021-0152.

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Purpose This paper aims to investigate the moderating influence of religiosity on the effect of taxpaying attitudes on the tax compliance behaviour of entrepreneurial firms in Nigeria. Design/methodology/approach Using a cross-sectional survey design, we collected primary data from 368 owner managers of entrepreneurial firms in Southwest Nigeria using structured questionnaires. Respondents were purposefully selected based on the purposive sampling technique. The data collected with the structured questionnaires were analysed using descriptive and inferential statistics. Two linear regression models were compared. Findings Estimations in Models 1 and 2 suggest that taxpayers’ attitudes and religiosity (intra- and interreligiosity) have significant effects on the tax compliance behaviour of firms, but the influence of intrareligiosity is insignificant. Estimations in Model 3 suggest that taxpaying attitudes without the moderating influence of religiosity exerted a significant effect on tax compliance behaviour by 13%, while taxpaying attitudes with the moderating influence of religiosity exerted 17%. Estimations in Model 4 suggest that taxpaying attitudes with the moderating influence of the interreligiosity dimension had a more significant contribution to the changes in tax compliance behaviour than the intrareligious dimension. Research limitations/implications From the findings, the following policy implications can be deduced: (i) if taxpayers’ attitudes improved and religiosity was leveraged by the tax authorities, tax compliance behaviour of entrepreneurial firms would be induced in Nigeria; (ii) the consistent positive influence is a strong indication that religious values are critical elements of tax compliance interventions that should be considered by policymakers when designing public policies on tax evasion and avoidance in developing countries. Originality/value We bridge the gaps in the literature because our study affirmed that taxes are religiously driven. In addition, the study validates the applicability of theory of planned behaviour in investigating the moderating influence of religiosity on the causality between taxpaying attitude and tax compliance in the developing context.

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22

Goel, Puneeta, Rupali Misra e A. Dhanalakshmi. "Examining Influence of Religiosity on Ethical Attitude Towards Business: Evidence from India and China". Asian Academy of Management Journal 25, n.º 2 (6 de dezembro de 2020). http://dx.doi.org/10.21315/aamj2020.25.2.3.

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The primary purpose of the paper is to examine how religiosity influences ethical attitude towards business and to compare and contrast this relationship for two populous Asian countries: India and China. The socio-cultural setting of both the countries resonates strongly weaved religious values and traditional ideology, though with a disparate political system. Using Attitude towards Business Ethics Questionnaire (ATBEQ) and 10-item Religious Commitment Inventory (RCI-10), data from 231, i.e., n(India)=122 and n(China)=109, respondents is collected, and research variables are compared based on gender and country of origin. Men demonstrate a higher ethical attitude towards business, higher religiosity, and higher score on ethical business philosophies than their women counterparts. Additionally, Indians score significantly higher than the Chinese on the three constructs. The results of regression analysis demonstrate that religiosity influences ethical attitude towards business for men, women, and Indians only. The relationship is not supported for China. The study further deconstructs religiosity into two subscales: intra (inner interpretive understanding) and inter (outer demonstrative action) religiosity to examine their influence on ethical attitude towards business. Individuals with higher intrareligiosity have a higher ethical attitude while no such relationship is evidenced for interreligiosity. Even further, items of ATBEQ are mapped to represent four ethical business philosophies and their differences compared on the basis of sub-constructs of religiosity. Variations in ethical business philosophies are shown by intra-religiosity only. Essentially, it is not about preaching religion, it is about practicing a religion that really matters. Freedom to practice religion, religion-based teaching, and ethical values embedded into business practices could help shape new virtue ethics as an inspiring point of reference and guidance for business leaders.

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