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1
Bazyk, Dmytro, and Alexander Zavalii. "RECEPTION OF TRYPILLIA HERITAGE IN NATIVE FAITH MOVEMENT OF UKRAINE IN THE CONTEXT OF ETHNO-CONFESSIONAL IDENTITY." InterConf, no. 14(113) (June 20, 2022): 209–19. http://dx.doi.org/10.51582/interconf.19-20.06.2022.019.
Повний текст джерелаАнотація:
One of the topical issues in modern religious studies, requiring a proper coverage, is the study of the Trypillia spiritual heritage perception by representatives of modern neo-pagan religious organizations (usually called in Ukraine as native faith or native beliefs, originally "ridnovirski" from the Ukrainian words "native" and "believe" that identification clearly indicating the autochthonous characteristics of beliefs, customs and rites represented by a particular confession). Today in Ukraine there exist a number of different religious confessions and several communities, which differ significantly from each other in their beliefs and religious practices. Despite the fact that the vast majority of native faith communities in Ukraine are patriotic and nationally oriented, historically there is a certain "chronological paradox", in that the first mention of the name "Ukraine" appears in the Kyiv chronicle in 1187, while officially the process of Ukrainian lands (that time called "Rus") christianization began in 988. Such dissonance naturally actualizes the issue of searching for an alternative ethno-confessional identity in the native faith environment, as the vector of modern native believers religious activity targets at reviving autochthonous pre-Christian beliefs and spiritual values, that is, towards an older chronological retrospective, among which objects quite often there appear the Trypillia spiritual heritage. Trypillia culture (also called Cucuteni-Trypillya) – is a Neolithic–Eneolithic archaeological culture, whose name comes from the name of the village of Trypillya in Kyiv region, it flourished between 5500 and 2750 BCE, was located between the Carpathians and the Dnieper in modern Ukraine, Moldova and Romania (Trypilian culture). The novelty of this work is that for the first time in this research perspective, the issues of both the reception of the spiritual heritage of ancient Trypillia by modern natives of Ukraine and the problem of ethno-confessional identity in the Ukrainian native movement are considered. The methodological basis of our study relays upon the conceptual work of the French philosopher Vincent Decombe (Decombe, 2015, 281 р.). In particular, the concept of "ethno-confessional identity" is a component of the collective identities concept developed by the researcher, i.e. those that formulate answers to the question: "Who are we?". At the same time, this term represents the situation of ethnic and confessional identities integration, which in the context of understanding the religious processes of the native-faith movement in Ukraine do appear as an actual phenomenon of religious life in its inseparable integrity. The research publication highlights the problem through the prism of the most prominent religious confessions and communities in the religious field of Ukraine, which render certain visions regarding their own reception of the ancient Trypillians spiritual heritage.
2
Kassin, Saul M. "Confession Evidence." Criminal Justice and Behavior 35, no. 10 (October 2008): 1309–22. http://dx.doi.org/10.1177/0093854808321557.
Повний текст джерелаАнотація:
Confession evidence is powerful but flawed, often in nonintuitive ways. Contradicting widely held beliefs, research reviewed in this article suggests the following: Despite special training in how to conduct interviews, police cannot distinguish better than the layperson whether suspects are lying or telling the truth. Suspects in custody routinely waive their self-protective rights to silence and to counsel—especially if they are innocent. Certain legal but deceptive interrogation tactics increase the risk that innocents will confess to crimes they did not commit. Judges and juries are easily fooled, unable to distinguish between true and false confessions. Appellate courts cannot be expected to reasonably determine whether the error of admitting a coerced confession at trial was harmless or prejudicial.
3
Tarantino, Giovanni. "'The Sky in Place of The Nile': Climate, Religious Unrest and Scapegoating in Post-Tridentine Apulia." Environment and History 28, no. 3 (August 1, 2022): 491–511. http://dx.doi.org/10.3197/096734022x16551974226135.
Повний текст джерелаАнотація:
This article investigates how extremely adverse climatic and weather conditions in early modern southern Italy played a part in disrupting social coexistence among groups and individuals of different confessions and beliefs in what until then had been top-down sanctioned or tolerated multi-confessional communities. It focuses on the dramatic fate of the Waldensian colonies in Calabria and Apulia, and the little-studied case of witchcraft panic that broke out in the town of Bitonto in 1593. By examining different ways of dealing with environmental crises (rogatory processions, apocalyptic scapegoating, witchcraft panics), the article contributes to a history of intolerance from the 'inside out'.
4
Costanzo, Mark, Netta Shaked-Schroer, and Katherine Vinson. "Juror Beliefs About Police Interrogations, False Confessions, and Expert Testimony." Journal of Empirical Legal Studies 7, no. 2 (June 2010): 231–47. http://dx.doi.org/10.1111/j.1740-1461.2010.01177.x.
Повний текст джерела
5
Henkel, Linda A., Kimberly A. J. Coffman, and Elizabeth M. Dailey, B.A. "A survey of people's attitudes and beliefs about false confessions." Behavioral Sciences & the Law 26, no. 5 (September 2008): 555–84. http://dx.doi.org/10.1002/bsl.826.
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6
Lyutenko, Irina. "Interest in non-traditional religions among Moscow youth and migrants (regional sociological experience 2021)." Science. Culture. Society 28, no. 4 (December 15, 2022): 122–34. http://dx.doi.org/10.19181/nko.2022.28.4.10.
Повний текст джерелаАнотація:
The article analyzes the results of the monitoring study "How Moscow Lives" 2021, conducted by the Department of Ethnodemographic, Religious, and Integration Processes of ISPI FNIC RAS and the Center for Sociology of Religion and Socio-Cultural Processes of ISPI FNIC RAS. The article focuses on the typological subgroups of Moscow youth and newcomers’ "practitioners" and "non-practitioners" in a comparative analysis. These subgroups are selected according to their interest in Eastern and non-traditional religions and teachings, their motivation for interest in these beliefs, and their involvement in the everyday practices of these religions and teachings. To date, new methodological and methodological developments in the study of non-traditional religiosity in connection with the constantly changing religious landscape are needed. With the intensification of migration flows from post-Soviet countries and other regions of Russia, it is necessary to study not only Moscow youths, but also newcomers. The typological subgroups "practicing" and "non-practicing" analyzed the degree of influence of worldview aspects of non-traditional religious identity on some national, religious, ethno-confessional orientations and attitudes of young people (native and newcomer Muscovites). All of the indicators of non-traditional religiosity were found to be present in the subgroup of visitors "practicing". Despite the fact that the results of the study recorded in the group of indigenous Muscovites greater interest in Eastern religions and non-traditional religious teachings than the migrant Muscovites, nevertheless on all major indicators the non-indigenous Muscovites have a deeper motivation of interest and involvement in the practices of these beliefs. As the results of the research show, the level of trust in traditional confessions and the institution of the Church is higher in the "non-practicing" groups than in the "practicing" ones. At the same time, "practitioners" are more tolerant of representatives of other ethnic groups and confessions.
7
Abdurahmonova, Jummagul N., and Ulugbek K. Ismoilov. "FREEDOM OF CONSCIOUSNESS AND RELIGION IN UZBEKISTAN ON THE EXAMPLE OF THE ACTIVITIES OF RELIGIOUS OBJECTS AND PLACES OF RIGGUAGE." JOURNAL OF LOOK TO THE PAST 4, no. 10 (October 30, 2021): 22–36. http://dx.doi.org/10.26739/2181-9599-2021-10-3.
Повний текст джерелаАнотація:
Abstract: The article provides a scientific analysis of religious conflicts in the world and their resolution, as well as measures for constructive dialogue and peaceful coexistence and interfaith relations in the Republic of Uzbekistan.Today, about 94-95% of the population of Uzbekistan believe the religion of Islam. Based on this, educational centers and a place of pilgrimage of the religion of Islam function in all regions of the country.And also, the article examines the conditions created for believers of non-Islamic religions and their religious beliefs,who make up 5-6% of the population of Uzbekistan, the activities of religious confessions and the tolerance shown to them by the Uzbek people
8
Titarenko, Larissa. "Religious Pluralism in Post-communist Eastern Europe." Anthropological Journal of European Cultures 19, no. 1 (March 1, 2010): 40–53. http://dx.doi.org/10.3167/ajec.2010.190104.
Повний текст джерелаАнотація:
There is a stereotype that such former Soviet republics as Russia, Ukraine and Belarus are totally Orthodox. However, this statement is not entirely correct, as part of the population in these countries belong to many different churches, while a large part have rather eclectic religious and para-religious beliefs. In the case of Belarus, a major part of the population belongs to two Christian confessions, Orthodox and Catholic, while many other confessions and new religious movements also exist. Religious pluralism is a practical reality in Belarus which has the reputation of the most religiously tolerant post-Soviet country. Contemporary laws provide the legal basis for the tolerant relations in the country, and there is a historical tradition of religious tolerance in Belarus. Research data from the EVS studies and national surveys are used.
9
MARKOVA, N. M. "COMPLIANCE AND RUSSIAN LEGISLATION ON MISSIONARY ACTIVITY IN THE 19TH CENTURY." Sociopolitical Sciences 14, no. 3 (June 30, 2024): 165–70. http://dx.doi.org/10.33693/2223-0092-2024-14-3-165-170.
Повний текст джерелаАнотація:
The article is devoted to the issue of legal regulation of missionary activity in the Russian state in the 19th century. We study the problem of the attitude of the Russian government to non-Orthodox confessions through the prism of such categories as “missionary work”, “proselytism”, “freedom of religion”. The article analyzes the main legislative documents of the specified period of time, which restrict the actions of non-Orthodox confessions, first of all, missionary activity, despite the proclaimed freedom of conscience and religion. The author comes to the conclusion that all the actions of the Russian government in the specified period of time were aimed at maintaining limited compliance, based on maintaining the dominant position of the Russian Orthodox Church and preventing the spread of non-Orthodox beliefs within the Russian state.
10
McVicar, Mhairi. "Memory and progress: confessions in a flagstone wall." Architectural Research Quarterly 11, no. 3-4 (December 2007): 198–208. http://dx.doi.org/10.1017/s1359135500000701.
Повний текст джерелаАнотація:
The wall, as constructed, is 519.5mm thick, plus or minus the irregularities of reused flagstone. It consists of 12.5mm plasterboard, a vapour barrier, 145mm timber studs, 150mm ‘Rockwool’ insulation, 12mm Far Eastern marine grade plywood, ‘Tyvek’ building membrane, a 50mm cavity, stainless-steel wall ties, an unforeseen leaf of 100mm concrete block, and a heavily debated skin of 200–300mm reused flagstone. It follows the original footprint of an 1840s longhouse, now reduced, perhaps, to a representational role. Built by a team of three – two architects and a marine biologist – this wall is the result of five years of planning, sketching, drawing, specifying, sourcing, shipping, and self-building. It contains adaptations, compromises, guilt and uncertainties. The project draws both from phenomenological beliefs concerning a site embedded with accumulated memories, and rationalised predictions developed from a Modernist architectural education. The constructed result stands as a negotiation between theoretical aims and the pragmatics of a self-build on an exposed island.
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Ihejirika, Dr Cardinal, and Victor Chizi IHUNDA. "Roderick Chisholm on Reliabilism: Implications for Epistemic Indubitability." RADINKA JOURNAL OF SCIENCE AND SYSTEMATIC LITERATURE REVIEW 1, no. 3 (December 31, 2023): 202–10. http://dx.doi.org/10.56778/rjslr.v1i3.169.
Повний текст джерелаАнотація:
This paper aims at examining the pitfalls of Roderick Chisholm’s concept of reliabilism and its implications for epistemic indubility. Chisholm posits that justified belief depends on what is practically true and right for the knower to believe. He maintains that epistemic justification depends on evidence internally available to the knower and anchored his argument on the fact that we rarely have direct access to the truth of propositions, that is, to reality. Every conclusion about the epistemic status of a belief in this perspective involves a conclusion about the “legitimacy” of its source. Our paper argues that this premium Chisholm’s reliabilism places on the knowing subject’s ability to acquire knowledge through the right kind of source undermines our quest for epistemic indubitability hence, among the purposes of this study are: to examine how the reliability of a belief is dependent on the authenticity of its process of realization. It investigates what constitutes the criteria for a reliable belief and tries to resolve whether reliability is conferred on beliefs by our mere confessions. We find that a reliable belief may not after all be error free. Also that reliability invokes the skeptical question of the reliability of human knowledge. Our research which adopts the analytical method of enquiry concludes by underscoring the fact that Chisholm’s reliabilism turns the indubitable knowledge quest of philosophy into doubtful probabilities and further into full blown skepticism.
12
Ivanshina, Anastasia. "The “paradox of stimulating” the accused to admit his guilt." Legal Science and Practice: Journal of Nizhny Novgorod Academy of the Ministry of Internal Affairs of Russia 2024, no. 3 (October 4, 2024): 283–87. http://dx.doi.org/10.36511/2078-5356-2024-3-283-287.
Повний текст джерелаАнотація:
The admission of guilt by the accused is of particular value for the criminal process, both for the field of theoretical understanding and for the activities of practical bodies. A deep interest in the admission of guilt for a long time caused a lot of discussions and disputes about its essence, meaning, hierarchy, as well as ways to obtain it. On the one hand, the voluntary admission of guilt by the accused is a confession that he gives solely based on his inner beliefs, norms of morality, conscience and other trends of the soul. On the other hand, it is impractical to expect that each accused person will appear and confess to the crime committed independently, without any intervention by law enforcement agencies, since such a situation is an exception to the rules. Moreover, in the criminal procedure law there are forms of positive influence on the accused, which provide him with a number of beneficial incentives for him to obtain confessions. In this regard, the so-called “paradox of stimulating” the accused to voluntarily admit his guilt arises, which consists in the fact that such a confession excludes any stimulation, but without stimulation, voluntary admission of guilt is itself an exception.
13
Horák, Pavel. "“If the Base Fundamentals Are Too Much for You…”." Nova Religio 26, no. 2 (November 1, 2022): 30–48. http://dx.doi.org/10.1525/nr.2022.26.2.30.
Повний текст джерелаАнотація:
This article deals with the possible existence of doctrines in modern Paganism. Generally, Pagan studies scholars widely consider modern Paganism a religion without doctrines. Furthermore, Margot Adler, one of the early researchers of modern Paganism, established a narrative that practice is more important than beliefs in modern Paganism. However, based on ethnographic research conducted among modern European Pagans between 2014 and 2017, along with additional secondary data, this article argues that doctrines may emerge in situations of pressure or conflict, or while delineating boundaries and gatekeeping Paganism against other religions. In such situations, beliefs become enforced and turn into the basis of potential doctrines. Doctrines are authoritatively defined theoretical components of religion, comprising teaching, beliefs, and confessions. Their authoritative character has its historical roots in Christianity and tries to keep the doctrinal contents fixed using a dynamic of truth and falsity, which determines orthodoxy—distinguishing right faith from error.
14
Geschiere, Peter, and Cyprian Fisiy. "Domesticating personal violence: witchcraft, courts and confessions in Cameroon." Africa 64, no. 3 (July 1994): 323–41. http://dx.doi.org/10.2307/1160784.
Повний текст джерелаАнотація:
In many parts of Africa, discourses on witchcraft and sorcery seem to follow a mod-ernisation process of their own. There are striking regional variations in the ways in which these discourses are articulated with State formation and the emergence of new modes of accumulation. A common denominator remains, however, the close connection between witchcraft and aggression from within the ‘house’. In many respects, witchcraft is still the dark side of kinship, even in modern settings.It is against this background that this article explores the implications of a new type of witchcraft trial in the Eastern Province of Cameroon. Since 1980 State courts have started to convict ‘witches’ mainly on the basis of the expertise of the witch-doctors. This seems to be accompanied by the emergence of a ‘modern’ type of witch-doctor, more intent on punishing than on healing, who try to recruit their clients in very aggressive ways. In other parts of Cameroon the articulation of local witchcraft beliefs and State authority seems to follow different trajectories.
15
Abu Salem, Miriam. "Religious dietary rules and the protection of religious freedom: some evidence from practice in Italy." Scripta Instituti Donneriani Aboensis 26 (April 13, 2015): 181–200. http://dx.doi.org/10.30674/scripta.67453.
Повний текст джерелаАнотація:
In the Italian system freedom of worship provided by the Constitution is safeguarded by unilateral and contractual norms, sanctioned for minority confessions by an agreement, named intesa, that also concerns dietary issues. Muslim communities, however, as they have no intesa with the Italian state, are always compelled to negotiate in respect of their religious norms. Religious freedom concerns- not only ritual acts, but also behaviours including dietary ones, which are based on religious beliefs. The aim of this paper is to critically reconstruct how Italy takes charge of religiously-motivated needs concerning food and beverages, both for those confessions holding an intesa (such as Hebraism) and for those not (Islam), in order to trace the real degree to which freedom of worship is guaranteed in Italy. The analysis will be focused on the bargaining for religious dietary rules in schools and in constraining institutes, as they are main social spaces of confrontation between believers and the state.
16
Paterson, Laura. "The Witches’ Sabbath in Scotland." Proceedings of the Society of Antiquaries of Scotland 142 (November 30, 2013): 371–412. http://dx.doi.org/10.9750/psas.142.371.412.
Повний текст джерелаАнотація:
There are ample surviving references in the witchcraft trial material to indicate that the witches' sabbath became an important feature of the crime of witchcraft in Scotland. Comparison of the trial material has revealed numerous discrepancies between individual and group accounts of the witches sabbath. The frequent inability of the witches to agree upon a time, date or place that the witches' sabbath took place have indicated that, in the case studied, the witches' sabbath was not a genuine historical event. Elite beliefs and ideas about the witches' sabbath were frequently introduced during interrogations, and certainly left their mark upon the witchcraft records. However the examination process was often a negotiation between witches and their interrogators, and as such allowed many witches to incorporate their own beliefs and ideas into their descriptions of the witches' sabbath. Close reading of the trial material, combined with an analysis of contemporary presbytery records and popular ballads, provides evidence that many witches were drawing upon popular beliefs about fairies, magic and the supernatural, as well as their experiences at real life celebrations and festivities, to compose their descriptions of the witches' sabbath. The majority of confessions that contain descriptions of the witches' Sabbath are the product of this interrogation and negotiation process, but this research has also explored the possibility that the witches' Sabbath might have been a real visionary experience for some witches, and that these visionary experiences were fantasies induced by psychological trauma, or a waking or sleeping vision similar to those experienced by tribal shamans. This research has demonstrated that may pre-existing popular beliefs contributed to the formulation of the witches' descriptions of the witches' Sabbath and also stresses the importance of the influence of the interrogation process on the initial presence of the witches' sabbath in confessions. Although this research has been carried out within the context of Early Modern Scotland, it is likely to have wider implications for the study of the witches' sabbath in a European context.
17
Baars-Blom, José M. "Wereldbestormende refomeisjes." Religie & Samenleving 2, no. 3 (December 1, 2007): 183–98. http://dx.doi.org/10.54195/rs.13192.
Повний текст джерелаАнотація:
This article is based on anthropological research into the (re-)production of Reformed culture and the continued studies girls were choosing following their finals at the Pieter Zandt High School (Kampen, Netherlands) in 2005. This culture and the school’s identity are based on the Reformed theology which believes the Bible to be God’s infallible Word. Reformed people adhere to three confessions: the Heidelberg Catechism, the so-called Belgic Confession of Faith and the Canons of Dordt. The Holy Scriptures have authority on all aspects of life: family, school, church, society and personal life. The influence this Reformed culture has on the traditional preferred branches of study appears to be diminishing. In this article it will be argued that in the long run the girls’ choices will become the basis of cultural change within strict Reformed circles. Four types of female examinees are distinguished. The so-called ‘conscious confessors’ will successfully hold on to the ‘beliefs of the fathers’ as far as their values and morals are concerned, without closing their eyes to today’s world. The ‘conservative keepers’ will dedicate themselves to observing the Reformed rules of conducts, whether they know the underlying values and/or reflected on them or not. Innovation will come from the ‘easy innovators’, who will scrutinize the morals and values and replace them with alternatives if considered sensible. The ‘estranging in the margin’ are already halfway leaving the Reformed culture behind and further alienation is to be expected.
18
Khazratkulov, Abror. "ISSUES OF RELIGIOUS TOLERANCE IN NEW UZBEKISTAN." JOURNAL OF LOOK TO THE PAST 4, no. 7 (July 30, 2021): 4–8. http://dx.doi.org/10.26739/2181-9599-2021-7-1.
Повний текст джерелаАнотація:
The article discusses issues of consistent state policy and its importance in ensuring religious tolerance in the new Uzbekistan, wide opportunities for all nationalities and peoples, and ensuring religious tolerance. It describes the importance of the country's religious confessions, national centers, language, customs and beliefs of all peoples living in the country, the preservation, opportunities and comprehensive development of their national culture, traditions and customs. The article highlights the successive reforms in the field of preserving national and religious values, studying the priceless heritage of our ancestors who made a great contribution to the development of world science and culture
19
Frick, David. "The Witches of Wilno: Constant Litigation and Conflict Resolution." Slavic Review 73, no. 4 (2014): 881–902. http://dx.doi.org/10.5612/slavicreview.73.4.881.
Повний текст джерелаАнотація:
Seventeenth-century Wilno, capital of the Grand Duchy of Lithuania and thus the second capital of the Polish-Lithuanian Commonwealth, was home to five Christian confessions (Roman Catholic, Lutheran, Calvinist, Greek Orthodox, and Uniate) and three religions (Christians, Jews, and Muslims [Tatars]). Against the general question of how they “made it work” arises the issue of witchcraft practice in local perceptions and in prosecution in the courts. Witchcraft trials are treated here as an integral part of “constant litigation“ and the “use of justice” in restoring communal peace. My conclusions and propositions include the following: that religion and confession played no role in witchcraft litigation; that although there is no doubt that beliefs in the existence of witchcraft persisted, there was nothing like a “witchcraft scare,“ and allegations of sorcery were treated on a level with that of petty theft and general misbehavior between neighbors; and that the goal of recourse to the courts was here, and in other types of cases, the restoration of a status quo ante. My final proposition, which invites testing, is that the Grand Duchy of Lithuania represented in this question, as well as perhaps in others, a transitional zone between the European west and east.
20
Olteanu, Alexandra. "Ultimul Blaga." Lucian Blaga Yearbook 20, no. 1 (June 1, 2019): 53–63. http://dx.doi.org/10.2478/clb-2019-0006.
Повний текст джерелаАнотація:
AbstractThis paper aims to reveal Lucian Blaga’s ethical status and literary existence in a tormented period generated by the dawn of the new communist social transformations. The fictional perspective, as reflected in the autobiographical novel Luntrea lui Caron, is enriched by the confessions of the contemporaries. The struggle between principles, values and political censorship imposed by the historical context is portrayed thoroughly by the above mentioned sources. The poet is not the defeated intellectual that would be the perfect victim of totalitarianism. He remains a symbol of a consciousness that can not be perverted. Blaga will not betray his philosophical system nor his moral beliefs.
21
Kramer, Sherianne. "“Truth”, gender and the female psyche: Confessions from female sexual offenders." Psychology of Women Section Review 13, no. 1 (2011): 2–9. http://dx.doi.org/10.53841/bpspow.2011.13.1.2.
Повний текст джерелаАнотація:
Female sexual offenders have recently become the subject of increased medical, legal and public attention. However, these systems insist that female sex crimes are rare regardless of the fact that when sexual victimisation experiences are surveyed, the incidence of female perpetrated sex crimes is often higher than expected. Additionally, public engagement with this type of perpetration remains charged with expressions of disbelief. In light of the continued denial of female sexual perpetration, this research explored how such beliefs around female sexuality shape the self-knowledge of female sexual offenders via a discourse analysis of semi-structured interviews conducted with eight incarcerated South African female sex offenders. The results demonstrated that the participants’ experiences of agency and non-agency in the perpetration of sex crimes mirrored the greater cultural and structural difficulties inherent in defining, articulating and indeed ‘thinking’ about the figure of the female as a sex criminal. Their elaborate and often contradictory responses drew on a range of embedded medical, correctional and gendered discourses, serving ultimately to sever their femaleness from their crimes. In this way, the participants upheld their innocence as well as relayed the continued ‘unfathomability’ of the female sexual perpetrator. Surfacing these discourses implies a useful set of counter-co-ordinates for understanding the sexual-psychology of women both within and outside of formal disciplinary technologies.
22
Efron, Noah J. "Irenism and Natural Philosophy in Rudolfine Prague: The Case of David Gans." Science in Context 10, no. 4 (1997): 627–49. http://dx.doi.org/10.1017/s0269889700002842.
Повний текст джерелаАнотація:
The ArgumentDavid Gans (1541–1613), a German Jew who was educated in Poland and spent his adulthood in Prague, produced over his lifetime a large and unprecedented corpus of Hebrew introductions to various liberal disciplines, chiefly astronomy. Gans believed that the disciplines he described might help to mediate between Christians and Jews, by serving as a shared subject of study. He considered these subjects to be uniquely apt for shared study because they took them to be theologically neutral.Gans's hopes went unfulfilled, and most of his books remained unpublished and ignored. Still, his own firm belief in the plausibility of his project implies that it was not a foregone conclusion near the start of the seventeenth century that astronomy and other liberal disciplines would find no purchase among Central European Jews. It also suggests that the mutual alienation between intellectuals of different confessions that has been emphasized by some historians might have been less pronounced than is often imagined. Further, Gans's belief that these disciplines could encourage interdenominational discourse and respect, and his intimation that such beliefs were shared by Kepler and Brahé, suggest the intriguing possibility that natural philosophy was valued by at least some of its early modern practitioners as an irenic undertaking.
23
McDonald, S. W. "The Witch Doctors of Scotland." Scottish Medical Journal 43, no. 4 (August 1998): 119–22. http://dx.doi.org/10.1177/003693309804300411.
Повний текст джерелаАнотація:
To investigate beliefs about healing in early modern Scotland, records of 61 witch trials were examined. Thirty-three were found to include healing in the charges. Seventeen described cures involving black magic, in which disease supposedly caused by the witch was removed or illness was transferred to another individual. Twenty-two included cures by white magic, ie. herbal remedies and non-harmful magical rites. Most cases citing cures by black magic included charges of other black magic. However, several trials describing white magical cures make no mention of black magic. Most of the accused were probably implicated through confessions by other witches. Others may have had psychiatric problems and made fantastical statements. Some were antisocial individuals reported as witches by neighbours. Few were tried primarily for their healing activities.
24
Afifa Ulin Nukha, Fitri Amilia, Dzarna, and Yerry Mijianti. "Unpacking Identity Dynamics of the Main Character in the Novel Kimchi Confessions: Implications for Multicultural Education." Journal of Language and Literature Studies 4, no. 4 (December 10, 2024): 956–65. https://doi.org/10.36312/jolls.v4i4.2367.
Повний текст джерелаАнотація:
The identity dynamics of a main character in a novel refer to how their sense of self, values, beliefs, and overall identity evolve throughout the narrative. These dynamics are shaped by psychological, emotional, and social factors, which influence how the character perceives themselves and is perceived by others. This process often occurs in response to the conflicts, experiences, or challenges the character faces. In literature, such transformations serve as powerful tools for examining broader societal themes, such as belonging, cultural assimilation, and personal growth. This research aims to analyze the identity dynamics of the main character in Kimchi Confessions by Xaviera Putri, exploring its implications for multicultural education in Indonesia. Employing a qualitative research method, this study uses a descriptive analysis approach to gain a deep understanding of the main character's identity development. The data source for this study is Kimchi Confessions, a novel inspired by Xaviera Putri’s personal experiences living in South Korea during her high school years. Published in 2023 by Gagas Media, the novel spans 200 pages. Data analysis is conducted using a discourse analysis approach to identify how the main character’s identity is represented throughout the narrative. The findings reveal that Xaviera’s experiences emphasize the importance of multicultural education in promoting cross-cultural understanding and inclusivity in Indonesia. This study highlights how literature can serve as a tool for fostering empathy and cultural awareness, suggesting that further research into identity dynamics in contemporary literature can enhance educational practices and societal integration.
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Shadrina, Alla V. "Belief in Rostov Oblast in 1944-1960." IZVESTIYA VUZOV SEVERO-KAVKAZSKII REGION SOCIAL SCIENCE, no. 4 (216) (December 28, 2022): 82–90. http://dx.doi.org/10.18522/2687-0770-2022-4-82-90.
Повний текст джерелаАнотація:
Based on the analysis of a set of clerical records from the fund of the Plenipotentiary Board for Religious Cults at the Rostov Oblast Council of People’s Commissars, this article analyzes the state of the Old Believers’ religious organizations on the territory of Rostov Oblast in the period from 1944 to 1960. During the years of fascist occupation, the Old Believers’ communities, as well as other religious organizations in Rostov Oblast and in the USSR, began opening churches and meetinghouses. From the various Old Believers’ confessions which ceased to exist in the Don region in the 1930s, only the Old Believers of the Belaya Krinitsa confession and the Bespopovtsy recommenced their divine service. After the Board for Religious Cults had been established in Rostov Oblast, there were registered 4 churches and meetinghouses of the Belaya Krinitsa confession believers and 2 meetinghouses of the Bespopovtsy. Due to the establishment of the Donetsk-Don and Caucasus Eparchy, the churches of the Belaya Krinitsa confession became subordinated to the eparchial power and got their priesthood with no obstructions. During the war and in the post-war period, priests of both the Old Believers accepting the hierarchy and the Bespopovtsy had their origins in the Old Be-lievers’ community but did not have any special seminary education. Unlike the Belaya Krinitsa confession, some Bespopovtsian communities with small groups of parishioners became exclusively established round individual canon setters. After they died, their churches became dissociated and lost registration. The confession institutionalization for the Belaya Krinitsa hierarchy became the governing factor for the development of this specific Old Believers’ movement and for gradual decay of various Bespopovtsian confessions which had been widely spread in the Don region in the pre-revolutionary period.
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Bradford, Deborah, Jane Goodman-Delahunty, and Kevin R. Brooks. "The Impact of Presentation Modality on Perceptions of Truthful and Deceptive Confessions." Journal of Criminology 2013 (April 16, 2013): 1–10. http://dx.doi.org/10.1155/2013/164546.
Повний текст джерелаАнотація:
This study examined the impact of presentation modality and the effectiveness of direct and indirect measures of deception to distinguish truthful from deceptive confessions. Confession statements were presented in one of three formats: audiovisual, audio-only, or written text. Forty-six observers classified each statement as true or false and provided ratings of confidence, information sufficiency, perceived cognitive load, and suspiciousness. Compared to audio and written confessions, exposure to audiovisual recordings yielded significantly lower accuracy rates for direct veracity judgements, with below chance level performance. There was no evidence that indirect measures assisted observers in discriminating truthful from deceptive confessions. Overall, observers showed a strong bias to believe confessions with poor detection rates for false statements. Reliance on video recordings to assess the veracity of confession evidence is unlikely to reduce wrongful convictions arising from false confessions.
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Semya, G. V., and Yu M. Yulia. "Influence of Confessional Beliefs on Professional Activity of Specialists of Guardianship and Custody Bodies under Conditions of Uncertainty." Social Sciences and Childhood 5, no. 4 (December 27, 2024): 8–22. https://doi.org/10.17759/ssc.2024050401.
Повний текст джерелаАнотація:
<p>The article examines the influence of religious beliefs on the professional activities of specialists of guardianship and custody agencies in conditions of uncertainty, including legislative gaps. The study focuses on the specifics of the work of specialists belonging to different confessions (Orthodoxy and Islam) and those who do not define their religious affiliation. The empirical study covered three groups of respondents aged 20 to 55 years (mean age — 40.5 years, SD ± 2.35), among whom all participants were women. The following methods were used for the analysis: the Religious Orientation Scale (G. Allport, D. Ross), the Resilience Test (E.N. Osin, E.I. Rasskazova), the Dispositional Optimism Questionnaire (T.O. Gordeeva, O.A. Sychev, E.N. Osin), and the adapted methodology “Compassion Fatigue in helping professions” (D.A. Orlova, A.P. Lobanov). The author's socio-demographic questionnaire was also developed to collect additional data on specialists. The results of the study showed that not so much religion itself, but rather the degree of religiosity (compliance with the prescriptions of sacred texts) have an impact on the effectiveness of specialists' work in conditions of uncertainty.</p>
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Vinitsky, Ilya. "Maiden on Man’s Laps. From the History of Russian Rousseauism." Dostoevsky and world culture. Philological journal, no. 3 (2020): 40–67. http://dx.doi.org/10.22455/2619-0311-2020-3-40-67.
Повний текст джерелаАнотація:
The concept of romantic love directed towards a young bride is an ideological construction in the history of European culture as manifested in works of Rousseau, Novalis, and Edgar Allan Poe. Any given author's modification of this form of love is an important indication of his religious, ethical, and aesthetic beliefs, which are in turn indicative of his cultural trend and which reflect the fears and ideals of the given author's contemporary society. Here, I will trace the transformation of this topic in the late work of Vasily Zhukovsky in its intersection with the Rousseauist topos of the last or "twilight" love. I will also analyze the transformation of the image of the girl-bride, previously canonized by the patriarch of Russian Romanticism, in the poetry of Pyotr Vyazemsky, Fyodor Dostoevsky's Crime and Punishment, and Vladimir Nabokov's Lolita - works which represent different literary-ideological programs which respond in different ways to Jean-Jacques Rousseau's Confessions (1769, published 1782).
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Fylypovych, Liudmyla O. "Ethno-religious stereotypes and their functioning in Ukrainian society." Ukrainian Religious Studies, no. 50 (March 10, 2009): 160–66. http://dx.doi.org/10.32420/2009.50.2046.
Повний текст джерелаАнотація:
Religious life in all eras is accompanied not only by real facts, but also by their subjective perception. It is fixed not so much reality as the imagination of it. Among the common beliefs, a special place belongs to stereotypes, which, on the one hand, systematize and generalize ideas about the world, helping people to adequately perceive and interpret being, and on the other - preserving these ideas, which sometimes prevents people from entering new life. History has given rise to many religious stereotypes, by virtue of which the constitution and preservation of ethnic groups, nations, religious communities, and confessions took place. However, uncontrolled domination, and especially the use of these stereotypes in the theory and practice of social and individual existence, led to complications in the functioning of ethno-religious communities, to their struggle, even destruction, resulting in the disappearance of some and other ethnicities, nations, religions. and churches. The reality of the society in which we live is on
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A.V., Shevchuk. "TEACHING SUBJECTS OF RELIGIOUS DIRECTION IN AUSTRALIAN SCHOOLS WITHIN SECOND PART OF XX CENTURY." Collection of Research Papers Pedagogical sciences, no. 91 (January 11, 2021): 23–28. http://dx.doi.org/10.32999/ksu2413-1865/2020-91-3.
Повний текст джерелаАнотація:
The article contains general review of the state of Australian education in context of teaching subjects of religious direction; historical review of system of education is done, since the times of land settlement of the continent; key changes that happened in Australian society regarding reinterpretation of the place of subjects of spiritual direction in the educational state program were highlighted. Key reasons the caused the transformation of understanding of importance of teaching religion in state educational establishments are defined and described, these are demographical changes that happened in Australian society after the World War II and eventually led to necessity of upbringing the ability of understanding and respect of citizens towards the representatives of different beliefs and values, forming cultural pluralism in pupils of these schools, which is the determinative feature and demand towards democratic society and transformation from catechistic approaches towards pedagogical approaches in teaching subjects of spiritual upbringing, which had its main feature in forming the pupil’s ability to manifest positive influence of religion for the development of the society; to understand peculiarities of basic church traditions and educate tolerance and sense of respect for all religions as representatives and providers of all-human values. Result of rethinking by Australian society for the important role of religion for the democratic development of the state is indicated, which led to the practice of studying according subjects of spiritual direction in state schools, having given for the pupils the chance to receive knowledge and abilities as result of studying miscellaneous religious beliefs. The review is done regarding opportunities and conditions for teaching religion in educational establishments of Australia by representatives of religious confessions; principles of choice of the content of program of subject of spiritual direction and criteria for its estimation by school administration and also the keeping of democratic rights of parents and pupils, that content the freedom of choice towards of subjects of this kind are noted. The article contains the presumption that the experience of teaching subjects of spiritual direction can be valuable for Ukrainian education at modern stage of its development in the context of value-directed education of pupils of secondary schools.Key words: Australia, religious education, democracy, multi-confession, multi-culture, cultural pluralism, state schools, teaching religion, catechistic approaches, pedagogical approaches.
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A.V., Shevchuk. "TEACHING SUBJECTS OF RELIGIOUS DIRECTION IN AUSTRALIAN SCHOOLS WITHIN SECOND PART OF XX CENTURY." Collection of Research Papers Pedagogical sciences, no. 91 (January 11, 2021): 23–28. http://dx.doi.org/10.32999/ksu2413-1865/2020-91-3.
Повний текст джерелаАнотація:
The article contains general review of the state of Australian education in context of teaching subjects of religious direction; historical review of system of education is done, since the times of land settlement of the continent; key changes that happened in Australian society regarding reinterpretation of the place of subjects of spiritual direction in the educational state program were highlighted. Key reasons the caused the transformation of understanding of importance of teaching religion in state educational establishments are defined and described, these are demographical changes that happened in Australian society after the World War II and eventually led to necessity of upbringing the ability of understanding and respect of citizens towards the representatives of different beliefs and values, forming cultural pluralism in pupils of these schools, which is the determinative feature and demand towards democratic society and transformation from catechistic approaches towards pedagogical approaches in teaching subjects of spiritual upbringing, which had its main feature in forming the pupil’s ability to manifest positive influence of religion for the development of the society; to understand peculiarities of basic church traditions and educate tolerance and sense of respect for all religions as representatives and providers of all-human values. Result of rethinking by Australian society for the important role of religion for the democratic development of the state is indicated, which led to the practice of studying according subjects of spiritual direction in state schools, having given for the pupils the chance to receive knowledge and abilities as result of studying miscellaneous religious beliefs. The review is done regarding opportunities and conditions for teaching religion in educational establishments of Australia by representatives of religious confessions; principles of choice of the content of program of subject of spiritual direction and criteria for its estimation by school administration and also the keeping of democratic rights of parents and pupils, that content the freedom of choice towards of subjects of this kind are noted. The article contains the presumption that the experience of teaching subjects of spiritual direction can be valuable for Ukrainian education at modern stage of its development in the context of value-directed education of pupils of secondary schools.Key words: Australia, religious education, democracy, multi-confession, multi-culture, cultural pluralism, state schools, teaching religion, catechistic approaches, pedagogical approaches.
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Schmiedchen, Annette. "Buddhist Endowments by Śaiva Kings under the Maitrakas of Valabhī in Western India (5th–8th Cent.) and the Yodhāvaka Grant of Dharasena iv, [Valabhī] Year 326." Endowment Studies 5, no. 1-2 (October 5, 2021): 107–34. http://dx.doi.org/10.1163/24685968-05010002.
Повний текст джерелаАнотація:
Abstract The phenomenon of interreligious patronage on the Indian subcontinent in the pre-modern period is best attested in royal inscriptions recording religious endowments. It is striking that most pre-Islamic Indian rulers patronised priests, monks, ascetics, and religious establishments of multiple faiths. The personal religious affiliations of the kings often contrasted remarkably with the patronage patterns followed by them according to the testimony of their epigraphs. The strongest indication for the individual confessions of rulers is given by the religious epithets among their titles. While the ambivalent relationship between the personal beliefs of the kings and their donative practices has been repeatedly described as an expression of Indian religious “tolerance” or of the specific character of Indian religious traditions, this paper emphasises that there were several reasons for the dichotomy. This will be investigated on the basis of the epigraphic material of the Maitraka dynasty, which ruled in Gujarat from the 5th to the 8th centuries. The article also contains an edition and translation of the hitherto unpublished Yodhāvaka Grant of Dharasena iv.
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Ishin, A. V. "Confessional Fracture in Ukraine as a Projection of the Global Geopolitical Process." Post-Soviet Issues 10, no. 3 (November 24, 2023): 281–89. http://dx.doi.org/10.24975/2313-8920-2023-10-3-281-289.
Повний текст джерелаАнотація:
The article analyzes the confessional rift in Ukraine as a projection of the global geopolitical process. The nature of the repressive policy of official Kyiv in relation to canonical Orthodoxy is considered in detail. The unprecedented pressure that the state institutions of Ukraine and the neo-nazi formations supported by them are currently exerting on Ukraine’s largest traditional confession, the Ukrainian Orthodox Church, is a consequence of the gradual introduction of long-term geopolitical stratagems of the opponents of the Russian World. The author believes that the open support from the collective West of the arbitrariness of the Kyiv regime in the confessional space of Ukraine should be considered in the light of the fundamental geopolitical tasks of the Euro-Atlantic structures. The author comes to the conclusion that their goal is the final disorientation of the Ukrainian society, ensuring the unhindered colonization of a number of Ukrainian territories, turning them into a stable zone of Western interests, openly hostile to Russia. It is natural that representatives of other traditional confessions are also victims of the ethno-confessional policy of official Kyiv. Today, in the world community, all people of common sense should unite in defense of the fundamental principle of freedom of conscience, which fully meets the criteria of basic human rights, enshrined in the fundamental acts of international law.
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Balakshina, Julia V. "“Author’s Confessionˮ by N.V. Gogol: Problems of Commenting". Studia Litterarum 7, № 3 (2022): 364–85. http://dx.doi.org/10.22455/2500-4247-2022-7-3-364-385.
Повний текст джерелаАнотація:
The article addresses the issues of commenting on N.V. Gogol’s prose of the 1840s. The focus is on “Author’s Confession.ˮ Unfinished and unpublished during the writer’s lifetime, the text was later entitled by S.P. Shevyryov. A number of common problems in how today’s readership comprehends the Russian classics are pointed out, more specifically, the changes in the cultural horizon and the renunciation of universalizing interpretations. The article highlights specific features of Gogol’s late prose, defined by a turning-point in his religious belief and creative work, namely aiming at a direct dialogue with the reader, strengthening the elements of preaching and confession, self-commenting on one’s own texts, emphasizing the symbolic and mysterious nature of the word. The author suggests assumptions on how these features can be conveyed using the commentary apparatus and offers a detailed analysis of two commentary problems, based on “Author’s Confession.ˮ Firstly, the article discusses how fiction elements are introduced into the autodocumentary text; secondly, it shows how the text correlates with the writer’s epistolary heritage. Conclusions demonstrate the specific genre nature of “Author’s Confession.ˮ The article outlines the approaches and techniques of transforming an epistolary text into a public one. These observations and conclusions can be used in preparing “Author’s Confessionˮ for publication as part of the complete works of N.V. Gogol.
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Koop (editor, first book), Karl, H. H. Drake William III (editor, second book), Helmut Isaak (author, third book), and Harry Loewen (review author). "Confessions of Faith in the Anabaptist Tradition 1527-1660; Caspar Schwenckfeld. Eight Writings on Christian Beliefs; Menno Simons and the New Jerusalem." Renaissance and Reformation 32, no. 1 (January 1, 2009): 133–37. http://dx.doi.org/10.33137/rr.v32i1.9600.
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Pauw, Amy Plantinga. "Looking back, looking forward." Theology in Scotland 26, S (September 11, 2019): 31–40. http://dx.doi.org/10.15664/tis.v26is.1874.
Повний текст джерелаАнотація:
Professor Plantinga Pauw was invited to give a perspective on the Presbyterian Church of the United States of America’s adoption of a book of confessions rather than a single confessional standard. Her paper speaks of her experience of using the PC(USA)’s Book of Confessions both as a member of the church and as a teacher of doctrinal theology in a Presbyterian seminary. It describes the church’s current Book of Confessions, examines the reasons for its adoption, and provides examples of the benefits she believes it has provided to the church.
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Hester, Marcus. "Foundationalism and Peter's Confession." Religious Studies 26, no. 3 (September 1990): 403–13. http://dx.doi.org/10.1017/s0034412500020552.
Повний текст джерелаАнотація:
One part of the Clifford–James dispute is still with us, namely a more inclusive foundationalism which has grown out of criticism of evidentialism in relation to belief in God. ‘Evidentialism’ will here mean the view, attributed to thinkers in the middle ages, that foundational premises must be either self-evident or evident to the senses. One answer now given by some (chiefly Plantinga) to such foundational questions is that belief in God is a properly basic belief, though not properly basic in an evidentialist sense. Thus one can rationally hold such a belief without proving it by argument. I will argue that belief in some specific personal God, such as Allah, Yahweh or Jesus as the Christ (Peter's confession), as constituted by sacred texts is the form belief takes for Christian believers and that there are special questions as to whether such beliefs can be shown to be properly basic.
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Sokolova, Nataliya A., and Ekaterina Yu Lebedeva. "Disputes about Imposed and Made-up Versions." Vestnik of Saint Petersburg University. History 65, no. 4 (2020): 1302–25. http://dx.doi.org/10.21638/11701/spbu02.2020.418.
Повний текст джерелаАнотація:
The article is dedicated to the analysis of the work by Natalia Potapova “Speaking from their cells: discourse and political strategies of the Decembrists” published in 2017. The main argument of the author is that the investigation falsified the existence of the secret society, and the accused agreed with it as they believed they could express their political views in that way. Both sides of the process, as well as Emperor Nicolas I, at the same time were mostly concerned with the European press. The choice of sources in the book is quite peculiar. Natalia Potapova, criticizing Soviet researchers who focused only on the cases with most radical confessions, is very selective herself. She analyses only the primary interrogation centered around secret society membership. Аll the Decembrists’ memoirs telling about the secret societies are deemed unreliable, and all the historical documents on the topic written before 1825 are treated as non-existing. The materials of the European press, predominantly the British, are widely used in order to model the Russian public opinion as the author believes we lack other information about it. Examining the methods, arguments and conclusions of the author, this article demonstrates that the author’s conception is not convincing, not provedб and contradicts the sources. The author’s interpretation of the last is often arbitrary and not based upon the source study, and it uncritically projects the modern situations and beliefs to the beginning of the 19th century. Thus, the work by Natalia Potapova is not, in the strictest sense, a historical research.
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Tokrri, Renata. "Freedom of Religion in the Italian Constitution." European Journal of Multidisciplinary Studies 5, no. 3 (December 12, 2020): 56. http://dx.doi.org/10.26417/731wnc61z.
Повний текст джерелаАнотація:
In Italy, Catholicism was the dominant faith for about two thousand years and until recently almost the only one. This has meant that it has taken root in the country as a primary socio-cultural element also for the laity and non-believers. Every legal system in a democratic state must find the normative mechanisms to guarantee and protect the religious phenomenon. With the advent of the Republican Constitution, the religious phenomenon is foreseen and regulated in four articles: Articles 7, 8, 19, 20 of the Constitution, to which we must add the guarantees deriving from articles 2 and 3 of the Constitution. These Articles sanction the principle of equality of all confessions and non-discrimination on a religious basis, the freedom to profess one's beliefs both individually and collectively, in public or private, ect. The analysis aims to understand the capacity of these provisions to guarantee all dimensions of the religious phenomenon. In this regard, the question arose whether these articles protect freedom of conscience, conscientious objection and atheism. It is also important to analyze those are the limits that this freedom encounters.
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Fosi, Irene. "Conversion and Autobiography: Telling Tales before the Roman Inquisition." Journal of Early Modern History 17, no. 5-6 (2013): 437–56. http://dx.doi.org/10.1163/15700658-12342376.
Повний текст джерелаАнотація:
Abstract The goal of this article is to analyze the mechanisms used by Catholic Church authorities during the early modern period to control and repress heresies, as well as the ways in which foreign heretics were converted and eventually assimilated into local society when they came to Rome. Generally speaking, papal policies encouraged foreigners to hide their religious identity, with the aim of giving a superficial appearance of assimilation, in order to avoid any scandal. Although the guidelines established in papal bulls did allow for some exceptions, the high risk of being expelled or persecuted encouraged foreigners to present themselves before the Holy Office and disavow their religious beliefs. Their confessions before the tribunal were filed by the officials of the Inquisition according to stereotypes that filtered the memories of foreigners. How “genuine” were these stories? Do they simply respond to the expectations and manipulative tactics of the judges? The fragile boundary between true and false, between biography and autobiography, poses a question, one that always underlies any study on religious conversion: to what extent can we analyze the “real” motivations underlying any religious conversion?
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Trophimov, S. V. "Transformation of types of religiosity in the context of globalization." Moscow State University Bulletin. Series 18. Sociology and Political Science 24, no. 3 (September 21, 2018): 41–61. http://dx.doi.org/10.24290/1029-3736-2018-24-3-41-61.
Повний текст джерелаАнотація:
The article outlines the transformation of types of religiosity in the conditions of modern Western society. An assessment of the religious situation in contemporary Western society at the end of the 20th century and some examples are given. Particular attention is paid to the crisis of secular regulation of religion in modern society. Paradoxically, the weakening of the regulatory capacity of religious institutions leads to a weakening of the secular state. Religion, displaced into the private sphere, undergoes significant transformations. The active expansion of neoliberal ideology through the leading actors of globalism has significantly changed the nature of the socialization of individuals, their relation to the world and the ability to communicate. As a result of the principles of freedom of conscience and religious pluralism enshrined in both constitutions and in public morals, the individual’s right to choose his religious beliefs is generally accepted, and therefore the human right to form a religious identity proves to be primary in relation to a religious tradition controlled by institutions. If earlier the younger generation accepted the experience of the older generations, partially modifying it, but on the whole following it and finding in it suitable models of behavior, today the main emphasis is given to individual experience, shared with others, and acceptance of personal responsibility. Even adherents of traditional confessions themselves bring to their religious practice elements of eastern religions and esotericism, but discard elements of their own traditions that they consider “out-ofdate” or “do not fit into the way of modern life”. The institutional crisis of the establishment of the truths of faith favors the increase in the number of belief systems of individual communities. In a changing religious situation, the state should seek a new model of interaction with religious organizations and groups. The material is provided useful for comparative studies of the religious situation in Russia and Western Europe.
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Bogatyrev, Sergei. "Ivan the Terrible and Philip the Prudent." Russian History 47, no. 1-2 (June 10, 2020): 11–35. http://dx.doi.org/10.30965/18763316-04701002.
Повний текст джерелаАнотація:
This paper discusses the comparative aspect of Charles Halperin’s biography of Ivan the Terrible. In his book, Halperin reassesses Michael Cherniavsky’s view of Ivan the Terrible as a Renaissance prince by noting that Cherniavsky overestimated the importance of Moscow-the Third Rome theory and used unreliable later sources. In Russian scholarship, according to Halperin, comparative works on Ivan iv have been marred with nationalism. One should also add here the negative impact of vulgar Marxism on Soviet comparative studies of Ivan iv. Nevertheless, a comparative approach to Ivan the Terrible is still viable because, as Halperin astutely notes, the first Russian tsar “resembled his contemporaries among foreign rulers more than he did his Muscovite predecessors or successors.” In this article I apply Halperin’s comparative methodology to Ivan iv the Terrible and Philip ii the Prudent of Spain. What Ivan and Philip had in common was not Renaissance ideas but intensive religious beliefs. The paper examines the foreign and domestic policies of both monarchs, as well as their contemporary visual representations from the perspectives of their religious views. Ivan’s and Philip’s preoccupation with their countryside residences, Aleksandrovskaia Sloboda and the Escorial respectively, is also discussed in the context of the rulers’ intensive religiosity. Despite their different confessions, Ivan iv and Philip ii were driven by aspirations for what they saw as original, simple, correct Christianity.
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Weld, Emma L. "‘Walking in the light’: the Liturgy of Fellowship in the Early Years of the East African Revival." Studies in Church History 35 (1999): 419–31. http://dx.doi.org/10.1017/s0424208400014182.
Повний текст джерелаАнотація:
During a Christmas convention at Gahini mission station in Rwanda in 1933, a large number of people publicly confessed their sins, resolved to turn from their present beliefs and embraced the Christian Faith. From then on, missionaries of the Ruanda Mission wrote enthusiastically to their supporters in Britain of people flocking into churches in South-West Uganda and Rwanda, of ‘changed lives’, of emotional confessions followed by ‘tremendous joy’, and of the spontaneous forming of fellowship groups and mission teams. Ugandans working at Gahini saw an opportunity for ‘waking’ the sleeping Anglican Church in Buganda and elsewhere which had, they believed, lost its fervour. Following in the tradition of the evangelists of the 1880s and 1890s they travelled vast distances to share their message of repentance and forgiveness with others. This was the beginning of the East African Revival, long prayed for by Ruanda missionaries and the Ugandans who worked alongside them. Max Warren, General Secretary of the Church Missionary Society, writing in 1954 when the Revival was still pulsating through East Africa, perceived the revival phenomenon as ‘a reaffirmation of theology, a resuscitation of worship and a reviving of conscience … for the church’. All three were in evidence from the early years of the East African Revival, but perhaps the most dramatic change was the form taken by the ‘resuscitation of worship’.
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Żuchowski, Tadeusz. "Wo manchmal die Gebeine bleichen." Artium Quaestiones, no. 26 (September 19, 2018): 63–77. http://dx.doi.org/10.14746/aq.2015.26.4.
Повний текст джерелаАнотація:
The status of cemeteries in European culture is unique. Tombs with inscriptionsinforming about the names of the buried are peculiar examples of historical documentswhich persuasively illustrate the history of a given region by revealing thetruth about the nationality, religious beliefs, and social status of the buried. Thus,cemeteries become unique reservoirs of memory, sometimes turning into objects ofideologically biased interest and even destruction. That was the case of the Protestantcemeteries in Poland which suffered as a result of historical ideologization affectingthe regions formerly populated by Germans. A metaphorical account of thatprocess can be found in The Call of the Toad, a novel by Günter Grass.However, the problem is much more complicated. Since the 19th century changesin urban planning of European cities resulted in transforming cemeteries into parks.Various developments of this kind can be observed in Poznań, where till 1939 cemeterieswere connected to particular confessions, and, with an exception of the garrisoncemetery, there were no burying grounds open to all. The cemeteries which belongedto parishes and communities were taken over by the city and gradually transformedinto parks, except the historic ones (the Roman Catholic cemetery on Wzgórze Św.Wojciecha, the Protestant Holy Cross cemetery on Ogrodowa St., and the Jewishcemetery on Głogowska St.). Such changes required a proper waiting period from themoment of the burying ground’s closing to its final disappearance. Fifty years afterthe last burial a cemetery could be officially taken over by the city. Transformationswhich began at the beginning of the 20th century were continued in the 1930s, to becompleted in the 1950s.Under the Nazi occupation, the decrees of the administrator of the Warthegaumade it possible for the city to take over the confessional cemeteries (Roman Catholic,Jewish, and Protestant). Those regulations remained valid after World War II. TheCity Council took over Protestant and Jewish cemeteries, and removed some RomanCatholic ones. Some of them have been transformed into parks. Consequently, all theProtestant and Jewish cemeteries, and some Roman Catholic ones, disappeared fromthe city map in 1945–1973. Most of them have been changed into parks and squares.The Protestant cemeteries were considered German and the parks located on suchareas received significant names, e.g., Victory Park, Partisans’ Park, etc. Cemeterieswere often being closed in a hurry and until today on some construction sites contractorscan find human bones.
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Atika, Nur, Abdul Rahman Sakka, and Fransiska Gobe. "Pertimbangan Hakim dalam Menangani Tuntutan Pengembalian Uang Belanja Pada Pengadilan Agama." Al-Azhar Islamic Law Review 3, no. 2 (July 31, 2021): 115–27. http://dx.doi.org/10.37146/ailrev.v3i2.116.
Повний текст джерелаАнотація:
One of the problems faced by a judge when deciding on a divorce case is the case of refunding spending money. Regarding spending money, it becomes a new problem and legal case when a wife files for divorce (khulu) to her husband in court (especially if the wife has not been interfered with), then her husband demands a refund of the spending money.This study uses a type of field research (field research), namely research in which data collection is carried out in the field, in this study is a legal sociology approach. The sociology of law approach is used to evaluate and examine the influence of law on social behavior, the beliefs held by people in the social world in relation to customary justice, social organizations, social developments and legal institutions, social conditions that give rise to law.The results of the study show that (1) the basis for the judge's consideration in deciding cases of demands for a refund of expenditures to settle cases of demands for a refund of expenditures there are 3 methods, namely: The method of juridical considerations bases its decision on the provisions of the legislation formally in the form of evidence. namely, documentary evidence (written), witness evidence, suspicion (allegations), confessions and oaths, the Sociological Method. And Philosophical Methods. (2) The judge in handling the demands for the refund of spending money is based on Islamic law, by conducting ijtihad or legal discovery by tying up or analogizing spending money with a dowry because of Qobla Dukhul. Because no legal basis is found in the Qur'an and al-Hadith.
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Muchaeva, Irina I. "The “Kalmyk” Collection of the Saratov Museum of Local History in the Context of Anti-Religious Propaganda." Бюллетень Калмыцкого научного центра Российской академии наук, no. 4 (December 8, 2024): 91–107. https://doi.org/10.22162/2587-6503-2024-4-32-91-107.
Повний текст джерелаАнотація:
The religious policy of the Soviet state in the first third of the 20th century was aimed at destroying the influence of religion and the authority of the clergy on society. As part of the ideological rivalry with confessions, temples, each of which was an architectural monument, and objects of worship, which were the result of the creative activity of the masters of the past centuries, were destroyed. The article is devoted to the so-called “Kalmyk” collection of the Saratov Regional Museum of Local History. The purpose of the article is to study exhibits from the collections of the Saratov Regional Museum of Local History related to the history and religious beliefs of the Kalmyk people in the context of the anti-religious policy of the Soviet state. Materials and methods. By using the problem-chronological method of analyzing revenue books, periods of replenishment of funds with items from Kalmykia were identified. Further research allowed us to hypothesize the existence of a correlation between the date of admission and the anti-religious campaign of the Soviet state. Results. The main dates of admission, first of all, objects of Buddhist worship, relate to 1929 and 1932–1933. If single items were received in different years, then mass admissions took place in these years. It was at this time that the struggle against religion intensified, during which objects of the original culture of the nomadic Kalmyk people were destroyed, each of which represented not only material value, but also scientific one.
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Maksimović, Andrijana, and Zoran Milosavljević. "The Relationship Between the Dimensions of Religiousness and Militarist Political Culture Within the Citizens of Serbia." Security Dimensions 42, no. 42 (September 28, 2022): 68–84. http://dx.doi.org/10.5604/01.3001.0016.0736.
Повний текст джерелаАнотація:
The authors use data obtained through empirical study of the relationship between different types of religiosity and militarist political culture. The three concepts of religiosity are: religious belief, attitude to religious confession, and personalised religiosity. Given the content of each dimension, religious belief and attitude to religious confession can be defined as forms of classical religiosity, while personalised religiosity could be defined as secular religiosity. The aim of the paper is to investigate the relationship between the religiosity of citizens in Serbia and the country’s militarist political culture. Secondary data analysis of the European Value Study (EVS) was used. The highest degree of support for the militaristic form of political culture is contained within the secular form of religiosity – personalised religiosity (which can be varied, from belief in objects to para-religious and religious beliefs). This connection stems from the need to find security.
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Nannicini, Chiara. "Ippolito Nievo. Portrait of the Writer as an Old Man." European Journal of Life Writing 9 (December 28, 2020): BE93—BE110. http://dx.doi.org/10.21827/ejlw.9.37327.
Повний текст джерелаАнотація:
Ippolito Nievo’s long autobiographical novel, Confessions of an Italian (Confessioni di un italiano), also known as ‘Confessions of an Octogenarian’ (Confessioni di un ottuagenario), in reference to its 80-year-old narrator, was actually written when the writer was…twenty-nine. The narrator takes on the role of an old man reflecting on his own life – from childhood, through youth until middle and old age – making the reader believe that he is dealing with the memories of a life already lived. Indeed, Nievo must have taken inspiration from his grandfather’s life at the turn of the nineteenth century to which he added his own experience. The irony of fate is well-known: The author died at the age of 29 and the unfinished novel was published in 1867, six years after his death. Since then, it has remained an outstanding literary specimen in both Italian and European literature. In this paper, we will dwell in particular on the clever outline of the narrator. The distance between the real and the fake narrator certainly belongs to the purest autobiographical tradition, and yet it offers here a further challenge to the writer, constantly trying to share his lifelong experience with the reader and the character himself. All things considered, Nievo foresaw both his own life and how he would have written it, as if he had already lived it and was about to die.
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Ludwikowska, Joanna. "Objects, Words, and Religion: Popular Belief and Protestantism in Early Modern England." Studia Anglica Posnaniensia 52, no. 1 (March 28, 2017): 103–45. http://dx.doi.org/10.1515/stap-2017-0005.
Повний текст джерелаАнотація:
Abstract This article deals with selected aspects of popular belief in post-Reformation England as compared to the pre-Reformation popular tradition of the fourteenth and fifteenth century. Through a discussion of the politics of superstition and religiously-shaped concepts of reason in Early Modern England, this article discusses medicinal magic, and the power of objects and words in the context of religion and popular belief, focusing in particular on leprosy and exorcism. By examining the Protestant understanding of the supernatural as well as its polemical importance, the article investigates the perseverance of popular belief after the Reformation and outlines some of the reasons and politics behind this perseverance, while also examining the role of the supernatural in the culture of belief in Early Modern England by tracing the presence and importance of particular beliefs in popular imagination and in the way religion and confessional rhetoric made use of popular beliefs.
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Синанов, Борис Андреевич, та Соловьева Любовь Тимофеевна. "Грузинская диаспора на Северном Кавказе: некоторые аспекты духовной культуры". Вестник антропологии (Herald of Anthropology), № 4 (52) (12 грудня 2020): 188–98. http://dx.doi.org/10.33876/2311-0546/2020-52-4/188-198.
Повний текст джерелаАнотація:
В жизни грузинской диаспоры Северной Осетии в последние годы важным событием стал праздник Ломисоба. Он проводится в первую среду после дня Святой Троицы в окрестностях селения Балта, расположенного на Военно-грузинской дороге. Истоки этого праздника уходят в грузинский регион Мтиулети, где местные жители почитают св. Георгия Ломисского, именной праздник которого – Ломисоба – ежегодно проводится в селении Млета. Грузины Балты, как и жители соседних селений Чми и Нижний Ларс, сохраняют в быту немало народных традиций из сферы духовной культуры (народные верования, семейная и календарная обрядность); отчасти этому способствует сохранение постоянных контактов c сородичами из соседних районов Грузии. Праздники в большинстве полиэтничных регионов Кавказа, как правило, всегда создавали благоприятные условия для общения представителей не только разных народов, но и разных конфессий. Как свидетельствуют собранные материалы, эта особенность праздничной культуры сохраняется и в наши дни. In recent years, the Lomisoba holiday has become an important event in life of the Georgian diaspora in North Ossetia. It is held on the first Wednesday after the Holy Trinity (Troitsa) in the vicinity of the village Balta, located on the Georgian Military Highway. The origins of this holiday go to the Georgian region of Mtiuleti, where locals venerate St. George of Lomisy, whose personal holiday – Lomisoba – is held annually in the village Mleta. The Georgians of Balta, as well as the inhabitants of the neighboring villages Chmi and Nizhny Lars, maintain many folk traditions from the sphere of spiritual culture (folk beliefs, family and calendar rituals). This is partly due to the maintenance of constant contacts with relatives from neighboring regions of Georgia. As a rule, holidays in most of the multi-ethnic regions of the Caucasus have always created favorable conditions for communication between representatives not only of different peoples, but also of different confessions. According to the collected materials, this is still the case for the festive culture.