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1
Shvab, Larysa. "HUMAN AND RELIGION IN MODERN WORLD." Volynskyi Blahovisnyk 6 (2018): 245–56. http://dx.doi.org/10.33209/2519-4348-2018-6-245-256.
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2
Paleshko, Yana, Nataliia Nebaba, and Hanna Bohorodytska. "Role of the religious factor in the genesis and development of civilizations of the world." Bulletin of Mariupol State University. Series: Philosophy, culture studies, sociology 11, no. 22 (2021): 87–96. http://dx.doi.org/10.34079/2226-2830-2021-11-22-87-96.
Повний текст джерелаАнотація:
Analyzing the socio-religious spheres of the world countries and the trends of social development that currently dominate the world, the strategic vision and connection of civilizations and religious movements are considered. The role of the religious factor in the development of world civilizations, the peculiarities of the influence of religious currents on relations in different parts of the world are analyzed. The influence of globalization on the development of religious movements and the peculiarities of their influence in the modern world are determined. Religion is seen as a foundation of morality and as a developmental factor of the culture of civilizations. At present, humanity is at the stage of constant development in social, political and economic aspects. In the civilizational aspect, the problem of the modern world is the need to unite and cooperate the population to solve global problems, taking into account the historical development of civilizations. Any civilization is imbued with certain beliefs and therefore one of the fundamental components of any civilization is religion. Analyzing the global development trends and realizing the impact of religion on the development of civilization, it is necessary to study in detail the new religions and their possible impact on society. Any civilization is imbued with certain beliefs, therefore one of the fundamental components of any civilization is religion. Religion arose in the society as a result of social interaction, cognitive process of the world and with an emotional connotation of perception of reality. The main common feature that unites all religions of existing civilizations is the belief in the impossible. The peculiarity of each civilization is reflected in religion - it is an element of the internal structure of the person, enshrined by the life experience of the individual, the whole set of his experiences and it distinguishes significant, essential for this person from the insignificant, transient. It should be noted that in the modern world so-called "non-traditional religions" appear, which have a significant impact on people's worldview. More attention should be paid to the study of the influence of religious movements on each individual, ast is religious teachings that can both unite and divide the population, as well as influence not only the moral state of an individual, but also their actions.
3
Carroll, Michael P. "“World Religions” in Introductory Sociology Textbooks." Teaching Sociology 45, no. 1 (July 7, 2016): 28–37. http://dx.doi.org/10.1177/0092055x16657144.
Повний текст джерелаАнотація:
A section on “world religions” (WRs) is now routinely included in the religion chapters of introductory sociology textbooks. Looking carefully at these WR sections, however, two things seem puzzling. The first is that the criteria for defining a WR varies considerably from textbook to textbook; the second is that these WRs sections contain little or no sociology. These puzzles are resolved, however, once we understand that under the guise of promoting “diversity,” these sections are really affirming the universality of what has long been identified as a distinctively modern and very Western view of religion. The article concludes with some practical suggestions for improving the religion chapters in introductory textbooks. One such suggestion is that paying more attention to Native American “religion” would be a useful way of introducing students to the view that religion is a social construction that has no stable transhistorical and transcultural meaning.
4
Pupar, Pol. "Religion and culture in the modern world." Ukrainian Religious Studies, no. 8 (December 22, 1998): 56–62. http://dx.doi.org/10.32420/1998.8.182.
Повний текст джерелаАнотація:
I intend to share my thoughts in three parts: to recall some of the great contemporary philosophers of religion and culture; to indicate a new vision of the culture that was born at the Second Vatican Council; focus on some issues in the field of faith and culture on our common path to the third millennium.
5
Katkova, Margarita V. "Culture, Civilization, Religion in the Modern World." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 19, no. 1 (2019): 12–15. http://dx.doi.org/10.18500/1819-7671-2019-19-1-12-15.
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6
Scimecca, Joseph A., Peter H. Merkl, and Ninian Smart. "Religion and Politics in the Modern World." Sociological Analysis 46, no. 1 (1985): 85. http://dx.doi.org/10.2307/3710906.
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7
Davie, Grace. "Book Review: Religion in the Modern World." Theology 100, no. 797 (September 1997): 387–88. http://dx.doi.org/10.1177/0040571x9710000535.
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8
Davie, Grace. "Prospects for Religion in the Modern World." Ecumenical Review 52, no. 4 (October 2000): 455–64. http://dx.doi.org/10.1111/j.1758-6623.2000.tb00055.x.
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9
Rex, John. "SECULAR SUBSTITUTES FOR RELIGION IN THE MODERN WORLD." POLITICS AND RELIGION JOURNAL 1, no. 1 (January 15, 2007): 3–10. http://dx.doi.org/10.54561/prj0101003r.
Повний текст джерелаАнотація:
This article seeks to consider the ways in which substitutes for religion have been found both through a discussion of the treatment of religion in the classical sociological theories of Weber, Durkheim and Marx and then the way in which in modern societies alternative sets of belief and practices which fulfi l the same function as religion have been developed in the Communist and the postCommunist and Western worlds.
10
Fedorova, Marina. "Religious identity in the modern digital world." Социодинамика, no. 6 (June 2020): 66–79. http://dx.doi.org/10.25136/2409-7144.2020.6.33085.
Повний текст джерелаАнотація:
The subject of this research is the religious identity of Russian youth in the conditions of modern digital society. The author analyzes the factors of transformation of identification processes, examines the characteristics of religious identity, as well as defines the specificity of religious discourse within the Internet environment. The author believes that the main cause of the changes in religious consciousness and identity becomes rapid digitalization of all spheres of social life. This problematic gains relevance during the COVID-19 pandemic, forced self-isolation and transition towards remote work using the information and communication technologies. The author assumes that religious identity should be viewed from the perspective of its inclusion into a broader phenomenon – cyberidentity. An original definition of cyberidentity is proposed. The key factors of its formation, such as social networks and messengers, computer gamed, Internet memes, etc. are determined. The article leans on the analysis of information from websites of religious organizations, different groups in social networks, messengers and video hosting. The main source form empirical data became the results of large-scale research of dynamics of value orientations of youth of Nizhny Novgorod Region that was carried out from 2006 to 2019. The author concludes that currently it may appear that secular trends are growing, while the interest of youth in religion declines. This is conferment by the data acquired from mass surveying, interviewing, and analyzing the content of social networks. However, secularization processes have contradictory, nonlinear and unpredictable character. Within the Internet space, the dialects of religion and secular not just being retained, but reflected in the categories of digital society. In the digital post-secular society, religious identity becomes a part of the more global identification processes. It sets particular goals for the traditional religions, which are forced to adapt to civilizational challenges.
11
Iqbal, Asep Muhamad. "WHEN RELIGION MEETS THE INTERNET (Cyber-Religion and the Secularization Thesis)." Jurnal Komunikasi Islam 6, no. 1 (August 22, 2017): 1–28. http://dx.doi.org/10.15642/jki.2016.6.1.1-28.
Повний текст джерелаАнотація:
This article examines the presence of cyber-religion, the worldwide increasing use of the Internet for religious purposes, in which religion is migrating online as its strategies of adaptation and shaping a new environment. It aims to look at the phenomenon of religious migration to virtual world and its possible implications for secularization thesis. The article argues that the massive emergence of online religion serves a (another) counterpoint to the prediction of the end of religion in modern society as proposed by the proponents of secularization theory. It also claims that religious use of the Internet among religion surfers has no significant impacts on the real world organized religions and their religious communal identity.
12
Meyer, Steven E. "RELIGION AND SECURITY IN THE POST-MODERN WORLD." Review of Faith & International Affairs 6, no. 3 (September 2008): 3–7. http://dx.doi.org/10.1080/15570274.2008.9523346.
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Evans, Curtis J. "Urbanization and the End of Black Churches in the Modern World." Church History 76, no. 4 (December 2007): 799–822. http://dx.doi.org/10.1017/s0009640700500067.
Повний текст джерелаАнотація:
Historian Wallace Best argues in his Passionately Human, No Less Divine: Religion and Culture in Black Chicago, 1915-1952 (2005) that historically “we have been more accustomed to think of religion as spontaneous and supernatural.” Best maintains that we have seen religion as “something that happens—outside of human control and irrespective of social context.” He wants to challenge this conception of religion by emphasizing the active production of a new religious culture by black Americans in Chicago in the early twentieth century. The agency of lower- and working-class blacks is what Best emphasizes in his rich analysis of religion and culture in black Chicago. Although it is not clear who the “we” is in Best's analysis because he does not cite any sources on this point, I do not quite see things the way that he does. As I will demonstrate in this essay, the historiography on African American religion has not posited a static or “supernatural” conception of religion. What strikes me about the history of interpretations of African American religion is the way in which interpreters have asserted that peoples of African descent were “naturally religious,” which meant that their religion was a product of biology and nature rather than of the “supernatural.” Generally, white interpreters in the early twentieth century set the terms of the debate by arguing that blacks were naturally religious and thus unable to compete in a modern industrial world. The political and social force of such arguments has been keenly observed by black interpreters, who were eager to offer in response a more socially progressive notion of black religion in order to enlist black churches in social reform, to counter images of blacks as inhibited by nature or biology from contributing to the cultural vitality of the nation, and to insist that black religion changed in response to social circumstances (and hence the common claim in the 1940s that it was very much a product, if not an epiphenomenon, of their economic and political condition).
14
Klementyeva, Tatyana N. "RELATIONSHIPS RELIGIOUS DENOMINATIONS AND THE SCIENTIFIC COMMUNITY IN MODERN RUSSIA." Sovremennye issledovaniya sotsialnykh problem 14, no. 2 (June 30, 2022): 94–115. http://dx.doi.org/10.12731/2077-1770-2022-14-2-94-115.
Повний текст джерелаАнотація:
Background. In modern philosophical literature, three positions of the relationship between science and religion in the modern world are highlighted – conflict, complementarity and dialogue, synthesis and integration. To determine the attitude of the participants of this interaction themselves, believers and scientists, a sociological study was conducted.
Purpose. The purpose of the study was to research the attitude of representatives of religious denominations of modern Russia to science and the scientific community. Achieving this goal involved studying the attitude of representatives of religious denominations to the scientific community, to science as a way of knowing reality, to the conflict between science and religion, as well as to the possibility of scientific proof of religious beliefs.
Materials and methods. The main research method was an expert survey, which was conducted in the form of an in-depth interview and a questionnaire survey. A total of 23 experts were interviewed, who were divided into two groups representing biblical and Eastern religions.
Results. Based on the analysis of the results obtained, it was concluded that of the three points of view on the relationship between religion and science, the position of conflict is the least popular. However, there are more supporters of the idea of a conflict between religion and science among representatives of biblical religions than among representatives of Eastern religions. The point of view that asserts the possibility of a synthesis of religion and science is also not widespread, and is typical mainly for representatives of Eastern religions who have deep knowledge in the field of natural sciences. The most common point of view is the position of complementarity of science and religion, expressed in the possibility of using scientific data to confirm the main provisions of the religious worldview.
15
Hashem, Mazen. "Asserting Religious Text in the Modern World." American Journal of Islamic Social Sciences 27, no. 4 (October 1, 2010): 1–22. http://dx.doi.org/10.35632/ajiss.v27i4.368.
Повний текст джерелаАнотація:
The khutbah delivered each Friday in mosques represents an important facet of the Muslims’ religious imagination. Islam, being an ultra-scriptural religion, requires that those who deliver this sermon, the khatib, engage in a wide range of creative handling of texts. The khutbah stands as concentric circles of belonging to a text-rooted religion and to the continuous realignment of those texts when addressing social reality; the khatib stands as an interpreter of lived experiences as well as a maker and shaper of such experiences. The quest of relevance in the khutbah is counterbalanced by the quest for authenticity. This discourse analysis study, which analyzes two years’ worth of khutbahs delivered in Southern California, focuses on three interrelated dimensions of khutbahs: how certain texts assert their authority, the different approaches to contextualizing the text, and how texts are reinterpreted in the face of the challenges of modernity.
16
Hashem, Mazen. "Asserting Religious Text in the Modern World." American Journal of Islam and Society 27, no. 4 (October 1, 2010): 1–22. http://dx.doi.org/10.35632/ajis.v27i4.368.
Повний текст джерелаАнотація:
The khutbah delivered each Friday in mosques represents an important facet of the Muslims’ religious imagination. Islam, being an ultra-scriptural religion, requires that those who deliver this sermon, the khatib, engage in a wide range of creative handling of texts. The khutbah stands as concentric circles of belonging to a text-rooted religion and to the continuous realignment of those texts when addressing social reality; the khatib stands as an interpreter of lived experiences as well as a maker and shaper of such experiences. The quest of relevance in the khutbah is counterbalanced by the quest for authenticity. This discourse analysis study, which analyzes two years’ worth of khutbahs delivered in Southern California, focuses on three interrelated dimensions of khutbahs: how certain texts assert their authority, the different approaches to contextualizing the text, and how texts are reinterpreted in the face of the challenges of modernity.
17
Dunbar, RIM. "Religion, the social brain and the mystical stance." Archive for the Psychology of Religion 42, no. 1 (January 29, 2020): 46–62. http://dx.doi.org/10.1177/0084672419900547.
Повний текст джерелаАнотація:
This article explores the implications of the social brain and the endorphin-based bonding mechanism that underpins it for the evolution of religion. I argue that religion evolved as one of the behavioural mechanisms designed to facilitate community bonding when humans first evolved the larger social groups of ~150 that now characterise our species. This is not a matter of facilitating cooperation, but of engineering social cohesion – a very different problem. Analysis of the size of C19th utopian communities suggests that a religious basis both allowed larger groups to form and greatly enhanced their longevity. I suggest that religion evolved in two stages: an early immersive form with no formal structure based on trance-dancing (a form still evident in the rituals and practices of many hunter-gatherers) and a later form which had more formal structures and gave rise to our modern doctrinal religions. I argue that the modern doctrinal religions did not replace ancestral immersive religions but rather that the doctrinal component was overlaid on the ancient immersive form, thereby giving rise to the mystical stance that underlies all world religions. I suggest that it is this mystical stance that causes the constant upwelling of cults and sects within world religions.
18
Sheffield, Daniel J. "Exercises in peace: Āẕar Kayvānī universalism and comparison in the School of Doctrines". Modern Asian Studies 56, № 3 (8 квітня 2022): 959–92. http://dx.doi.org/10.1017/s0026749x21000494.
Повний текст джерелаАнотація:
AbstractIn 1650, an encyclopedia of comparative religion known as Dabistān-i Maẕāhib (the School of Doctrines) was completed near the city of Hyderabad. Asserting that the religions of the world are reflections of a single inner truth, its author Mīrzā Ẕu'l-fiqār Āẕarsāsānī, known by the poetic penname ‘Mūbad’, travelled widely across India to record encounters with diverse religious figures. This article re-examines the composition and legacy of the Dabistān in light of new manuscript evidence relating to its author and the world he inhabited. It argues that the Dabistān's universalist project reflects a widely held theory of the interrelatedness of the macrocosm, in which sociality with diverse populations was understood to be a spiritual exercise leading to saintly perfection in the same way that venerating the cosmos and ascetic bodily practices were. The article provides a close reading of the Dabistān's shortest chapter on the religion of the Tibetans, the earliest such description in Persian. Situating the Dabistān within the diverse expressions of ‘Universal Peace’ (ṣulḥ-i kull) during the Safavid and Mughal periods, it argues that the Dabistān's project of recovering a universal theology that was attributed to ancient Iran and India led to expressions of dual religious belonging—to particular religions of revelation as well as to the universal religion of the philosophers—parallel to and connected with what Jan Assmann has termed the ‘religio duplex phenomenon’ in early modern Europe. Finally, the article briefly traces the legacy of the Dabistān into the modern period.The free do not think of religion, doctrine, and spiritual guidance—Those shackled by seeking liberation are not truly free.For how long must we wander the alleyways of religion and nation?—There is no highway through the land of verification (taḥqīq) besides heresy (ilḥād).—‘Mūbad’ Mīrzā Ẕu'l-fiqār Āẕarsāsānī (fl. 1060s ah/1650s ce)1
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Ansari, Md Hamid. "Religion, Religiosity, and World Order*." Contemporary Review of the Middle East 6, no. 1 (December 31, 2018): 3–15. http://dx.doi.org/10.1177/2347798918812263.
Повний текст джерелаАнотація:
The continuing, albeit heightened, relevance of faith-related disruptions in domestic and international discourses are a function of politics and geopolitics and is not, on empirical evidence, suggestive of heightened piety. Would this induce that religion is not politics, that religiosity is not religion, and that global order is to be premised on global interests and not on exclusively national ones? Are we prepared, conceptually and organizationally, to undertake it even if it involves as it must going beyond the traditional paradigm of faith and of national interest? Or, could the alternative be a modern-day version of Milton’s Pandemonium, the high capital of Satan and his peers, built by little demons?
20
Beyer, Peter. "The Religious System of Global Society: A Sociological Look at Contemporary Religion and Religions." Numen 45, no. 1 (1998): 1–29. http://dx.doi.org/10.1163/1568527981644419.
Повний текст джерелаАнотація:
AbstractControversies within religious studies over the categories of religion and religions are reflective of changes in religion that correspond to the historical development of global society in recent centuries. The globalization of society has created social conditions that encourage the differentiation of religion as a distinct modality of social communication based on binary codes and centred on institutionalized programmes that flow from these. The result has been the gradual construction and imagining of an ambiguous but nonetheless observable and operative global religious system. From its beginnings in early modern Western Christianity, the system has spread haltingly and gradually to the rest of the world. Similar to the way the spread of the global political system brought about the discovery and construction of nations, the development of the religious system has resulted in the crystallization of ‘religions’, especially but not exclusively what we now call the world religions. The examples of Christianity, Hinduism, Islam, and Chinese religion are discussed briefly as illustration.
21
Amelin, Vladimir N., and Arusyak Levonovna Hovhannisyan. "Religion in the Social and Political Life of Modern Russia: a Review of the Monography “Religion in Modern Russia: Contexts and Discussions”." RUDN Journal of Political Science 22, no. 4 (December 15, 2020): 664–77. http://dx.doi.org/10.22363/2313-1438-2020-22-4-664-677.
Повний текст джерелаАнотація:
The review reveals the main topics described in the monograph "Religion in modern Russia: contexts and discussions", published in 2019. The review examines the role of religion in the modern social and political life of Russia, the development of relations between the religious organizations and Russian state and society, the special features of the inter-religious dialogue in Russia, as well as the theoretical framework for studying the relationship between religion and the public sphere in the modern world. Modern political science pays mounting attention to the socio-cultural dimension and cultural and civilizational aspects of politics, overcoming the paradigm of modernity and the idea of linearity of political processes. Religion begins to act as one of the most important factors influencing the sphere of politics. In the current situation, when political processes are inherently post-secular, while the methods of describing them are still secular, it becomes necessary to develop new theoretical and methodological tools for studying the relationship between religion and politics. The review touches upon a possible theoretical framework for describing the role of religion in contemporary politics. The authors also pay attention to the role of religion in the formation of group identity, the socially significant functions of religious organizations, the role of religion in transmitting the most important values to wide sections of society. The review pays special attention to the problems of interreligious relations, as well as the relationship between religion and politics in Russia, emphasizes the important role of religion in resolving a number of problems in Russian society, where, in the context of the historically established coexistence of various religions and confessions, building interreligious and interconfessional dialogue is particularly important.
22
Rashkovskii, E. "Religion, Politics and Civilizational Dynamics in the Modern World." World Economy and International Relations 65, no. 4 (2021): 123–31. http://dx.doi.org/10.20542/0131-2227-2021-65-4-123-131.
Повний текст джерелаАнотація:
Received 11.01.2020. The paper attempts to interpret civilizational as well as political dynamics of the modern world in terms of contents and pivotal meanings in the religious sphere as such. According to the author, it is impossible to imagine all the complex of human identities, antagonisms, sympathies, and mutual understanding without taking into account specific features of religious symbolism. Thanks to these kinds of features religious sphere constantly interacting with different fields of law, politics, and international relations. As for the political field, the religious sphere is viewed in intrinsic triple connections: Religious Institutions – Statehood – Civil Society. This kind of approach tends to balance the principles of cultural heritage, secular state as well as of human rights and dignity.
23
Bruce, Steve. "The Pervasive World-View: Religion in Pre-Modern Britain." British Journal of Sociology 48, no. 4 (December 1997): 667. http://dx.doi.org/10.2307/591602.
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Maldonado-Torres, Nelson. "Race, Religion, and Ethics in the Modern/Colonial World." Journal of Religious Ethics 42, no. 4 (October 16, 2014): 691–711. http://dx.doi.org/10.1111/jore.12078.
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Rock, Stella. "Introduction: religion, prejudice and conflict in the modern world." Patterns of Prejudice 38, no. 2 (June 2004): 101–8. http://dx.doi.org/10.1080/00313220410001692312.
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Perevezentsev, Sergey V. "Spirituality as World Politics Factor." Almanac “Essays on Conservatism” 29 (September 19, 2019): 148–67. http://dx.doi.org/10.24030/24092517-2019-0-3-148-167.
Повний текст джерелаАнотація:
he article examines the phenomenon of the spiritual factor of historical development, its influence on the emergence of various historical phenomena, and proposes to take into account the spiritual factor along with other factors of historical development (economic, political, social, climatic, etc.). The concepts of “spirit”, “spirituality”, “spiritual crisis”, “spiritual confrontation” are considered in the traditional for those concepts religious key. From the traditionalist point of view, the concept of “humanism” as the religion of man-God is analyzed. The article shows the confrontation between the teachings of humanism and traditional religions, as spiritual confrontation of various religious teachings. The main spiritual and political processes in the modern world are revealed.
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Safi, Louay. "Muslim Leadership and the Challenge of Reconciling the Religious with the Secular." American Journal of Islam and Society 20, no. 2 (April 1, 2003): i—iv. http://dx.doi.org/10.35632/ajis.v20i2.1855.
Повний текст джерелаАнотація:
The "return to religion" is a worldwide reality shared equally by the followers of different religions. Now that secularism, as a social ideology, has failed to provide a moral foundation for modern society, religion is reasserting its authority in all cultures. Intellectuals and religious leaders are increasingly rethinking the place of religion in modern society. Nowhere is the challenge of reconciling the religious and the secular more intense than in Muslim societies. Unlike western societies, Muslim cultures have experienced secularism not as a structure designed to prevent the imposition of one religious tradition on another, but as modern faith promoted by many political leaders eager to offer an alternative to religion. For many years, Muslim secularists looked at religion with contempt and tried to use their political authority and commanding social positions to undermine religion and religious sentiment. Most recently, however, secular leaders have had to step back from their anti-religion posture in the face of the rising tide of religion in Muslim societies. Still, secularism and the secular state are widely associated with corruption, intolerance, and authoritarianism because of the archaic and bankrupt manners by which the selfproclaimed prophets of secularism in the Muslim world have exercised their power.
But while secularist excesses have led to its retreat before a newly founded religious spirit in the Muslim world, the new religiosity, in its effort to compensate for secularist extremism, is in danger of committing its own excesses. Finding a creative space between the stagnant traditionalist outlook and the dogmatic and power-prone attitude of many Muslim ...
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Harjuna, Muhamad. "Dialog Lintas Agama dalam Perspektif Hans Kung." Living Islam: Journal of Islamic Discourses 2, no. 1 (June 30, 2019): 55. http://dx.doi.org/10.14421/lijid.v2i1.1694.
Повний текст джерелаАнотація:
This article discusses religious imperative in contributing to humanitarian problems, and is responsible for bringing about world peace. To make religion a source or principle to bring about peace, then it takes efort to dialog a religion with reality. In the case it will be discussed with a interreligious dialogue in the perspective of Hans Kung. According to Hans Kung, there is no world peace without the peace of religions. No peace of religions without a interreligious dialogue, and no interreligious dialogue without dives for the foundation of religions. The purpose of the interreligious dialogue according to Hans Kung is to reinvent religious souls so that it can be donated to various humanitarian problems. Hans Kung offered a constructive dialogue to built a consensus together with the purpose to create world peace. In the transition from the modern era to the postmodern era, Kung suggested a modern theological model called a critical ecumenical theology. Hans Kung also offers the importance of seeking a global ethic. Kung effort to set up a global ethic has a dual purpose, that is, to promote peace between religions and to “cure” the world that have a crisis of meaning, value, and norm. In addition, Kung also invited the religious people to make changes in the culture of the ko-existence to pro-existence. Kung also seeks to build a culture without violence. According to Hans Kung, the true religion is not only that does not conflict with humanity but also perfect humanity.
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Sarimsokov, Zohidjon. "The role of religion in modern society." nauka.me, no. 3 (2017): 0. http://dx.doi.org/10.18254/s241328880000047-5.
Повний текст джерелаАнотація:
This article is devoted to the role of religion in modern society. The author reveals the main directions of religion in society, the problems associated with understanding religious dogmas and solving these problems. Special attention is paid to the problem of activization of ultra-radical groups based on religious grounds, the perception of the world community of religion and the problem of correct understanding of religion on the example of Islam. Based on the analysis, the main causes of the emergence of problems related to religion and its perception were identified. Using sources whose authors directly deal with the problems of religion throughout their life, the author gives some recommendations for eradicating the problems that arise from a misunderstanding of religious values.
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Moore, Deborah Dash. "Wonder of Wonders: Rethinking Religion in Manhattan." Church History 90, no. 1 (March 2021): 142–45. http://dx.doi.org/10.1017/s0009640721000792.
Повний текст джерелаАнотація:
God in Gotham issues a challenge: if religion can survive, nay thrive, in Sodom by the Sea, then maybe we need to revise our theory of secularization of the modern world. The book's subtitle articulates its subversive claims: “The Miracle of Religion in Modern Manhattan.” Its alliterative argument suggests a measure of wonder, one of those features of pre-modern life supposedly banished by secularization and the disenchantment of the world.
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Colijn, Bram. "The Concept of Religion in Modern China: A Grassroots Perspective." Exchange 47, no. 1 (January 18, 2018): 53–70. http://dx.doi.org/10.1163/1572543x-12341467.
Повний текст джерелаАнотація:
Abstract Modern Chinese history offers scholars plenty of reasons to abandon the state-imposed neologism of ‘religion’. For its popularization in the late 19th century marked the start of multiple cycles of violence against ‘superstition’, its ideological twin. To the contrary, this article explores how ‘religion’ (zongjiao) is deployed by ordinary people in contemporary Southern Fujian. Through three case studies I demonstrate that ‘religion’ has become part of the ways ordinary people in contemporary Southern Fujian harmonize their conflicting ritual practices and ideas about the world. A more narrow and exclusive deployment of ‘religion’ by scholars, followed by policy makers, may augment the realms of ‘culture’ and ‘superstition’, the latter of which has in particular been subject to coercive action in China. Being aware of the nefarious consequences of deploying ‘religion’ outside the Western world since the 19th century, scholars today have a responsibility to premeditate the outcome of narrowing down the range of practices, architecture, clergy, communities, and objects currently associated with ‘religion’.
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Nazra Zahid Shaikh, Farhana Yasmeen Qadri, Muhammad Safdar Bhatti, and Handoko. "Exploring the Mystical Universe!" Andalas International Journal of Socio-Humanities 4, no. 2 (December 24, 2022): 80–91. http://dx.doi.org/10.25077/aijosh.v4i2.40.
Повний текст джерелаАнотація:
Islam is the religion of peace and harmony as its name suggested by Allah. It is rooted in purity, submission, and obedience. Historically, modern researchers claim Islam is 1400 years old; the youngest religion in the world which was introduced by Prophet Muhammad (PBUH) in 610 A.D. But Muslims believe that this is the oldest and first entered the religion of the world and stepped onto this world with Hadrat Adam (A.S) And Hadrat Hawa (A.S). Contrary to this, Islam has also seen many twists and turns due to its followers and critics. Its original teachings are somehow forgotten by Muslims and misconstrued by other religions. This religion of peace is frequently questioned on ‘peace’ and ‘tolerance’ and is always misunderstood and misinterpreted by the ‘west’, specifically. In recent times, Islam is commonly pigeonholed with ‘extremism’ and ‘terrorism’ and Muslims with ‘terrorists’ and extremists’; without feeling any need to find the truth. Although Islam is the center for spirituality and humanity in real, its general perception is the opposite to it. The purpose of this study is to find out the similarities and differences between the two big religions of the world (as portrayed in scholarly specific poetries) to provide some core similarities in philosophical teachings/understandings. This comparative study has been designed between the works of the two legendary figures of the Islamic & Christian world i.e., Maulana Rumi and Geoffrey Chaucer, respectively. Maulana Rumi is majorly known as a phenomenal Sufi poet/scholar of the 13th century and Chaucer is considered ‘the father of English literature’ and belongs from the 14th century. This qualitative comparison is embedded in the similarities in religion, tolerance, honesty, truth, love, and humanity. It suggests that both poets have used the concept of tolerance as a policy to discover the ‘self’, ‘spirit’, and ‘liberalism’. This study provides evidence based on Islam that peace and tolerance are the soul and blood of this religion. It is also a defense of the evidence that these renowned poets are far more inclusive than most early modern poets of toleration.
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Kolodnyi, Anatolii M. "Premodern, modern and postmodern in the context of Christian history." Ukrainian Religious Studies, no. 35 (September 9, 2005): 5–32. http://dx.doi.org/10.32420/2005.35.1593.
Повний текст джерелаАнотація:
In public opinion it is accepted to distinguish three main stages (stasis) in the development of the European cultural consciousness, more precisely - three spiritual situations in the history of Europe - premodern, modern and postmodern. Religions have also undergone an epochal change in their paradigms here. As noted by the famous Swiss theologian Hans Küng, "in terms of religion, a paradigm shift means a change in the basic pattern, the basic structure, the basic model according to which one perceives himself, society, world and God." However, thinking about religious premodernity, modernity and postmodernity, we cannot temporarily and essentially relate these stages to the multi-denominational evolution of the spiritual life of the whole world, because these situations have not found a clear expression in the development of each of the religions that exist in it.
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Steunebrink, Gerrit. "Warum definiert Bergson Religion von der Mystik her?" Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 1 (December 18, 2019): 98–119. http://dx.doi.org/10.30965/23642807-00501006.
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Abstract Why Does Bergson Understand Religion From the Perspective of Mysticism? In his book Bergson makes first of all the distinction between closed societies, with a static religion, and open societies with the dynamic religion. In fact those dynamic religions are the world religions, and they are understood from the perspective of mysticism. Bergson does not accept the opposition between a mystical and a technical worldview. To the contrary, they are related to each other, especially in Christianity, by the virtue of charity. Charity, and therefore technics, is the practical dimension of mysticism. From the perspective of the mystical experience, an intuition of unity with the totality, Bergson tries to rethink the proof of the existence of God, the immortality of man and the theodicy. Modern man, as a technical man represents a special phase in the history of the evolution of nature and its divine ‘elan vital’. It is a phenomenon in which nature shows a new dimension of itself. Because the technical dimension enlarges man’s capacity of transcendence of the sense of given reality, it creates new possibilities for mystical experience. Modern man needs this mysticism because only mysticism can be the soul within the body of the technical world created by man.
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SOKOLOVSKYI, Oleh, Andrii KOBETIAK, Maksym MELNYCHUK, and Oksana CHAPLINSKA. "Reconstruction of the Religious Paradigm in the Modern Globalized World." WISDOM 18, no. 2 (June 25, 2021): 153–60. http://dx.doi.org/10.24234/wisdom.v18i2.467.
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The article analyzes the process of rethinking the inherited content of human experience, established views on philosophy and religion as ideological phenomena, which are inherent in the creation and transmission of the integrity of the picture of the world. Such integrity is accomplished under the conditions of preservation of each work and the pursuit of philosophical thought. It is established that the secularization and eclecticism of religious consciousness against the background of globalization processes determine the transformation of the modern religious paradigm. This is expressed, on the one hand, in the need for religion to acquire adaptability to crisis phenomena and in the need for special flexibility in conditions of instability and adequate perception of external variability of socio-cultural, natural and technical systems. On the other hand, in its renewed religion seeks to appeal to stable guidelines, ideals and the strengthening of the influence of fundamentalism as a result of the belief in the need for certain traditional religious and cultural foundations. These efforts are aimed not only at preserving cultural and religious identity, but also at facilitating survival in a world that is not structured by a single expediency, ambiguous, spiritually and socially nonlinear.
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Mchedlova, M. M. "Religion in modern projects: between alarmism, political expediency and utopia." Полис. Политические исследования, no. 2 (March 27, 2024): 50–64. http://dx.doi.org/10.17976/jpps/2024.02.05.
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The permanent shift of modernity, the epistemological crisis, and the politicization of all social spheres determine an atmosphere of global political anxiety. The ever-expanding security deficit becomes an attribute of modernity, as a fragmentation as a response to globality and the emergence of alternative ways of political genesis reflects new socio-cultural semantic nodes. Existential threats raise a persistent appeal to religion. The loss of epistemological certainty in political constructions contributes to the theoretical confusion about the future. The diffusion of political and value contexts forces people to turn to religion while developing projects and setting the goals of modernity. This creates cognitive and political- instrumental difficulties in using legitimizing and, at the same time, mutually exclusive religious meanings. The simultaneous truth in different types of discourses and in theory makes it impossible to find a common denominator. We argue that the projects and goal settings of modernity, claiming to be universal, but not achieving it, are structured primarily based on the logic of alarmism and eschatology. A positive project, trying to overcome the limitations of politicization, moves to the value plane. We consider three perspectives of the teleology of modernity, including religious meanings: theoretical, metaphysical, and instrumental. The research methodology is based on the problems of political goal setting in the logic of, traditional/ modern, explaining the religious coloring of political strategies and the splitting of future visions. The othering based on religious differences as a tool of political goal setting, the political instrumentalization of religious identities, simultaneously with religious creation of the world, puts two possible projects of modernity at opposite poles - the World of Religions and the World of Faith. Among the possible projects arising at the intersection of religion and politics, the author suggests three large clusters: alarmism, political expediency, and utopia.
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Vondey, Wolfgang. "Religion at Play." PNEUMA 40, no. 1-2 (June 6, 2018): 17–36. http://dx.doi.org/10.1163/15700747-04001033.
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Abstract Pentecostals do not fit the dominant narrative of a secular age constructed by Charles Taylor. Instead, Pentecostalism is a religion at play that engages with the secular without accepting its authority. A critical dialogue with Taylor’s foundational proposal of the central conditions of premodern life that have made room for our modern secular world demonstrates how and why these conditions are not met in Pentecostalism. The article then identifies the alternative mechanisms in place in Pentecostalism as a form of religion at play manifested in an enchanted worldview, sociospiritual attachment, the festival of Pentecost, the transformation of secular time, and a porous cosmos. A close examination of the notion of play in Taylor’s narrative illuminates in more detail the ill fit of Pentecostalism in the history of a secular age and reveals that Pentecostalism represents a condition of religion that resolves the tension between sacred and secular and that challenges the dominance of “secular” and “religious” as uncontested ideas of our modern world.
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Henriksen, Jan-Olav. "Religion as the Other Source of the Modern Western World." Nordic Journal of Religion and Society 33, no. 02 (December 11, 2020): 114–25. http://dx.doi.org/10.18261/issn.1890-7008-2020-02-04.
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Kubyshkina, E. V. "XXIII Shishkin Readings: Ethics and Religion in the Modern World." Concept: philosophy, religion, culture 1, no. 5 (2018): 177–80. http://dx.doi.org/10.24833/2541-8831-2018-1-5-177-180.
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Höllinger, Franz, Max Haller, and Adriana Valle-Höllinger. "Christian Religion, Society and the State in the modern World." Innovation: The European Journal of Social Science Research 20, no. 2 (June 2007): 133–57. http://dx.doi.org/10.1080/13511610701502248.
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Guhin, Jeffrey. "Muslimism in Turkey and Beyond: Religion in the Modern World." Contemporary Sociology: A Journal of Reviews 46, no. 3 (April 27, 2017): 297–98. http://dx.doi.org/10.1177/0094306117705871h.
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Haynes, Jeffrey. "Religion and political violence. Sacred protest in the modern world." Democratization 19, no. 1 (February 2012): 148–49. http://dx.doi.org/10.1080/13510347.2011.650068.
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Heper, Metin. "Muslimism in Turkey and beyond: religion in the modern world." Turkish Studies 18, no. 4 (September 10, 2017): 758–59. http://dx.doi.org/10.1080/14683849.2017.1364046.
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Chung, Truong Van. "The Characteristics of Culture and Religions in Ho Chi Minh City, Vietnam: Processes of Acculturation, Transformation and Accumulation." Tattva - Journal of Philosophy 7, no. 2 (July 5, 2015): 27–51. http://dx.doi.org/10.12726/tjp.14.2.
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Ho Chi Minh City is a city which has received and accumulated many cultures and religions from around the world, from Oriental culture to Western civilization, from West Asian and East Asian cultures to South Asian and Southeast Asian cultures. The cultures of some African and Latin American countries have also arrived recently. Most world religions, regional religions, national religions and even new religions are present in the city. The characteristic of religions and cultural identities of Ho Chi Minh City is in the process of transformation, receipt and selection of the cultural and religion elements of those cultures. Based on the research results of a scientific research on the topic, “Cultural and religion life in Ho Chi Minh City in the era of international integration”, we would like to share some opinions about the characteristics of culture and religions in the process of cultural exchange, acculturation and accumulation of Ho Chi Minh City from traditional to modern stage.
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Saxena, Ashish. "RELIGION, CASTE AND COMMUNITY: IDENTITY SUBSTANTIATION THROUGH ‘MAILE’ CONGREGATIONS2 AMONG THE DORGAS OF JAMMU AND KASHMIR (INDIA)." RELIGION AND POLITICS IN INDO-PAKISTANI CONTEXT 3, no. 1 (June 1, 2009): 49–72. http://dx.doi.org/10.54561/prj0301049s.
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In the postmodern world, the so-called ‘pre-established’ identities have become questionable in the senses of belonging to well-defined communities with stable self-perception and also with recognized codes of behavior. The renewed interest in identity and the construction of knowledge from the 1990s onwards has provoked a shift from considering communities as ‘given’ to investigating the power relations and discourses by which they are constantly defined and redefined. Substantiating the domain of religion as one where ‘magic bullet’ explanations are rife, the political connotation of ‘identity’ vis-à-vis religion also links contemporary religion to identity. In India, the varieties of social collectivities such as castes, religion, clan, communities etc have tended to be shaped in the name of ethnic and social identities. Thus it is high time to study the status of religio-cultural practices in the modern world and to identify their relevance in contemporary society. This paper not only attempts to highlight the ‘maile’ congregation (annual community gathering) through ‘kul-deity’ worship as adaptation and continuity of traditional elements in the modern circumstances but also tries to extract the political dimension of the phenomenon.
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Hermann, Adrian. "Distinguishing “Religion”. Variants of Differentiation and the Emergence of “Religion” as a Global Category in Modern Asia." Soziale Systeme 23, no. 1-2 (June 1, 2018): 215–34. http://dx.doi.org/10.1515/sosys-2018-0012.
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Abstract The existence of religious diversity is mostly taken for granted in today’s world society. Despite all apparent differences, however, world society theory proposes the hypothesis of a single function system of religion. At the same time, in the case of religion a process of semantic unification is highly disputed. Until recently, such debates had not paid much attention to the “translingual practice” (Liu) that has produced “religion” as a global category over the last two hundred years. Drawing on recent studies, this article traces some semantic transformations in regard to “religion” in 19th and early 20th century Asia and highlights the importance of three contested distinctions connected with “religion”. It also relates these semantic changes to recent debates about the differentiation of religion in theories of secularization. Any visibility of regional differences in the religious system of modern world society should be understood as the result of the emergence of this global category. Such a focus on semantics highlights the way in which speaking of “religion” as a specific instance of “culture” in world society becomes possible and “religion” becomes observable to itself and from the outside only as a result of these transformations.
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Zhukova, L. E. "Vivekananda's «Universal Religion» Project: Essence and Prospects." Orientalistica 5, no. 3 (September 29, 2022): 504–21. http://dx.doi.org/10.31696/2618-7043-2022-5-3-504-521.
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The article discusses the concept of «universal religion», as reflected in the works by the world-famous Indian philosopher Swami Vivekananda. A lot of thinkers all over the world paid sufficient attention to the problem regarding the search for religious unity in human society. This problem still remains actual. Prevention of conflicts between various religions requires knowledge of historical approaches used and suggested by great public figures to their solution. Therefore, the study of Vivekananda’s ideas of «universal religion» is of a paramount importance. The present article aims to study the understanding of the idea of a single religion for the mankind as expressed by the Indian philosophers. Special attention is paid to the ideas regarding the Divine role in the «universal religion» project. The research is based on the hermeneutic analysis of Vivekan anda’s presentations and letters seen in the context of views on the possibility of existence of different faiths unity in the era of the Bengali Renaissance and nowadays. The article shows the philosopher’s attempt to reconcile the religions of the world on the basis of ideas which comprised the impersonal God of Advaita Vedanta. The article is concluded by some thoughts and suggestions regarding the development of the «universal religion» project as a component of the globalization process in the modern society.
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Polyakova, Olga Andreevna. "Shamanism in a modern globalizing world." KANT 40, no. 3 (March 2021): 164–69. http://dx.doi.org/10.24923/2222-243x.2021-40.30.
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The purpose of the study is to reveal the phenomenon of modern shamanism (neo-Shamanism), founded by M. Harner. To define the problems of the emergence and development of shamanism as a primitive religion and its modern interpretation of terminology with its significance in the spiritual life of society. The article discusses a way of rebirth and transformation of shamanism due to the shaman's journey into a daily reality by building a complete picture of the world, that is, cartography. The scientific novelty is that on the example of modern shamanism (neo-Shamanism) it is possible to prove the principle of the leadership qualities of the modern shaman, which help a modern person find support in the global world. Shamanism aims to preserve traditional knowledge and transfer to future generations. As a result, it was revealed that shamanism is able not only to form, but also to develop relations between man and nature.
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Qorib, Muhammad. "THE SIGNIFICANCE OF ISLAMIC VALUES AS THE PRINCIPLES OF LIFE IN A MODERN WORLD." WARAQAT : Jurnal Ilmu-Ilmu Keislaman 1, no. 1 (September 7, 2020): 11. http://dx.doi.org/10.51590/waraqat.v1i1.15.
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Currently we are dealing and living in the great currents of globalization. The process of change takes place so quickly. According to Paul Streeten in his book, “Globalisation: Threat and Opportunity (2001)”, besides convenience globalization also gives variety of social changes. Streeten said that globalization gives birth to threat on the one side and the opportunity on the other side.1 Sociologically, threat and opportunity of course will also be faced by every religion as an important element of society. Therefore, inevitably, the roles of religion need to be revitalized. People still expect that religion can face various problems arising as a consequence of the changes. Komaruddin Hidayat even states that religion as a figure personifying the "superman" who is able to make a miracle to find a way out on a variety of issues that arise in the community.2 This paper will see how religion promotes the basic values to face the modern life. This paper uses a hermeneutic approach to the Quran and hadith as the basic values
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IT., Suraiya, Syamsul Rijal, and Zaenuddin Hudi Prasojo. "Sufism and Religious Practices in Modern Lifestyle." Religió: Jurnal Studi Agama-agama 9, no. 1 (March 20, 2019): 01–21. http://dx.doi.org/10.15642/religio.v9i1.1231.
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Along with scientific development and technological growth which have created a lot of convenience to mankind there have also raised a deep cynicism towards the religious and spiritual aspects of life. Value crisis of humanity marked by the crisis of spirituality increased. Many societies are facing deep crisis. This condition makes the world vulnerable to violence and conflicts. Therefore, modern world society has been challenged to to be more attentive than before to deal with religious and spiritual values. This paper asserts that religion continues to be an important since it combines both personal and public character. Social problems faced by the modern world society such as cultural diversity, environmental preservation, economic equity, and conflict resolution are theologically reflected within the teaching of Islam. Sufism as a form of Islamic spiritualities offers some applicable answers for this phenomenon. In addition, characteristic of Sufism (mysticism) is commonly well known in almost all religions. Sufism cherishes from the private sphere into a popular Islamic culture. This research would like to see how the phenomenon of spiritual movement in the dimension of Sufism has a real powerful to improve social problem of the modern world.