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1
Sihombing, Edy Syahputra. "Menghidupi Kesejatian Agama: Tawaran yang Menggugat Eksistensi Agama Sebagai Usaha Partisipatif dalam Pembangunan Indonesia." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (October 24, 2017): 267. http://dx.doi.org/10.33550/sd.v3i2.38.
Анотація:
ABSTRACK: Since human culture exist, religion is also exist in its variety. Religion has became the mode existence of human being. Basically the religion is the place to which gives space for humans to communicated, meet with the ultimate reality. In the development of human culture, religion is experiencing by a growing change in form and contents. Earlier, religion is a relationship between human and the ultimate reality, that overtime turned into an institutions that has systematically conceptualised doctrine in the form of dogmatic. The purpose of religion also shifted from efforts to more close eith the ultimate reality became human attempt to increase followers. Religion seem more concerned with quantity than quality. The shifts is likely to lead a conflict and violence to many people. This became a responsibility for Indonesians religions. This paper want to explain the truth of religion supposed and looking the positive influence of Indonesians religions in an influence of Indonesians religions in an attempt to build Indonesian become to nation that able to thrive religioan pluralism. KEYWORD: Religion, Paradigm, Ideology, Religious violence, Religious repentance, Indonesian development
2
Rodríguez García, Sonia E. "Hacia una filosofía fenomenológica de la religión." Investigaciones Fenomenológicas, no. 17 (February 8, 2021): 239. http://dx.doi.org/10.5944/rif.17.2020.29713.
Анотація:
La fenomenología de la religión es una de las ciencias de las religiones surgida en el siglo XIX. Tras una época dorada, las dificultades epistemológicas y los debates suscitados en torno al estatuto del saber la abocaron a una profunda crisis interna. En la actualidad, existen dos formas de entender la fenomenología de la religión: la primera, como historia comparada de las religiones, centrada en la descripción y clasificación de los fenómenos religiosos; la segunda, como fenomenología hermenéutica, centrada en la comprensión del fenómeno religioso. Ambas corrientes constituyen dos visiones divergentes de la fenomenología de la religión. Sin embargo, podrían concebirse como dos fases fenomenológicas convergentes que apuntan a la consolidación de una antropología filosófica de la religión. En este artículo, analizamos el objetivo, los principales representantes, las dificultades epistemológicas y los logros de cada una de estas for-mas de comprender la fenomenología de la religión y su posible conjugación en la configuración de una filosofía fenomenológica de la religión.The phenomenology of religion is one of the sciences of religions emerged in the 19th century. After a golden age, the epistemological difficulties, and the debates about the status of knowledge led to a deep internal crisis. At present, there are two ways of understanding the phenomenology of religion: the first, as a com-parative history of religions, focused on description and classification of religious phenomena; the second, as a hermeneutical phenomenology, focused on the understanding of religious phenomena. Both currents constitute two divergent views of phenomenology of religion. However, they can be conceived as two convergent phenomenological phases that point to the consoli-dation of a philosophical anthropology of religion. In this paper, we analyze the goal, main representatives, epistemological difficulties and achievements of each of these ways of understanding the phenomenology of religion and its possible conjugation in the configuration of a phenomenological philosophy of religion.
3
Massenzio, Marcello. "Religion et religions." L Homme, no. 185-186 (April 2, 2008): 313–32. http://dx.doi.org/10.4000/lhomme.17642.
4
Massenzio, Marcello. "Religion et religions." L'Homme, no. 185-186 (January 1, 2008): 313–31. http://dx.doi.org/10.4000/lhomme.24184.
5
Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (May 2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.
Анотація:
The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colonial contact with other religious traditions and with phenomena that shared a family resemblance with religion, such as fetishism, animism and magic. The science of religion implies a capacity for self-reflection and criticism, and it is often claimed that other religions do not possess such a science of religion. While different cultures give religion a different content, Christianity was defined as a world religion. In Hegel's dialectical scheme, the increasing self-awareness of the Spirit was a consequence of the historical development of Christianity. The contemporary scientific study of religion and religions is confronted by significant epistemological problems that are associated with globalization, and the traditional question about the nature of religion has acquired a new intensity.
6
Woodrum, Eric, and Catherine L. Albanese. "America, Religions and Religion." Review of Religious Research 34, no. 4 (June 1993): 372. http://dx.doi.org/10.2307/3511974.
7
Ames, Christine Caldwell. "Medieval Religious, Religions, Religion." History Compass 10, no. 4 (April 2012): 334–52. http://dx.doi.org/10.1111/j.1478-0542.2012.00836.x.
8
Lourenço, Eduardo. "Religion, religions et laïcité." Études Février, no. 2 (January 24, 2017): 53–63. http://dx.doi.org/10.3917/etu.4235.0053.
Анотація:
Avec liberté d’esprit et ampleur de vue, l’essayiste Eduardo Lourenço, éminent spécialiste de Fernando Pessoa et de la saudade (la mélancolie portugaise), grand théoricien de l’Europe et fin observateur du monde, revisite non sans poésie les liens d’interdépendance entre laïcité, christianisme et culture européenne.
9
Ummah, Sofwatul. "POLITICAL RELIGION: MARGINALIZATION OF LOCAL RELIGION IN INDONESIA." Ushuluna: Jurnal Ilmu Ushuluddin 8, no. 1 (December 27, 2022): 32–44. http://dx.doi.org/10.15408/ushuluna.v8i1.27920.
Анотація:
This article describes the chronology of recognition of formal religion and marginalization of local religion in Indonesia. Formally, the Indonesian government recognizes the formal religion based on the policy or the constitution in Indonesia. That is Presidental Decree number 1 the year 1965 and Constitution Number 5 the year 1969. According to the constitution, the formal religions are Islam, Christian, Catholic, Hinduism, Buddhism, and Confucianism. But Confucianism was marginalized on the new order of Indonesia based on the decree of the Ministry of Home Affairs year 1974. Because of this marginalization of Confucianism, the followers of it must fill the religion column with a stripe sign or choose five of formal religion. out from the five formal religion is considered as local religion or indigenous. But, in Indonesia, there is much local religion that has been existed centuries ago before the freedom of Indonesia. Even though based on The Ministry of culture and Tourism in 2003, there were 245 local religions in Indonesia. Because local religions were not recognized, it was thought that Indonesia had no religion before the first century. So, this article explains about 1) the chronology of recognition of formal religions and local/indigenous religion in Indonesia and 2) the effect of political religion on formal and local/indigenous religion. I argue that because of a narrow understanding of religion, so the policy or the constitution about religion in Indonesia seems narrow and impact on marginalization to civil society that believes in local religion/indigenous religion, because of this policy indigenous community in Indonesia do not have their rights such as recognition of the name of their indigenous religion in ID card and administration service. Then, this article is a descriptive with qualitative as an approach, and library research is used as the technique of collecting data.
10
Rustamov, Bobomurod. "RELIGION AND REFORMS RELIGIOUS EDUCATION IN NEW UZBEKISTAN." American Journal of Political Science Law and Criminology 04, no. 05 (May 1, 2022): 49–53. http://dx.doi.org/10.37547/tajpslc/volume04issue05-09.
Анотація:
The new image of Uzbekistan, which is being renewed by the world's leading initiatives in this direction, is being presented to the world community. In turn, it deserves high recognition and support from the international community. The article discusses reforms in religion and religious education in New Uzbekistan.
11
Danz, Christian. "Religious Diversity and the Concept of Religion." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 1 (March 2, 2020): 101–13. http://dx.doi.org/10.1515/nzsth-2020-0004.
Анотація:
SummaryThe article deals with the concept of religion in the contemporary theology of religions. Many theologians in the current debate work with a general concept of religion. Such a conception of religion unifies the distinctive religious diversities. This article argues that against the background of the previous debate, a theology of religions must proceed from a concept of religion as communication. This concept emerges out of the Christian religious tradition: it carries a particular meaning and hence should not be treated as universally applicable. Starting with a concrete concept of religion, a theology of religion has the task neither to give a foundation for other “religions”, nor that of Christianity. Only this could be a basis for a real pluralistic conception. From this starting point follows the question on how other religions understand religion.
12
Pramanick, Somnath. "Vivekananda’s Universal Religion: Exploring Its Philosophical Foundations and Contemporary Relevance." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 6 (June 15, 2023): 166–70. http://dx.doi.org/10.31305/rrijm.2023.v08.n06.023.
Анотація:
The concept of “universal religion,” a fresh take on religion, is among Swami Vivekananda’s greatest gifts to humanity. It is not a brand-new religion with fresh text, but rather a fresh outlook on religion and a brand-new spiritual attitude. It makes religions into a principle of human unification by not only encouraging tolerance but also encouraging acceptance of different religions as true. The discovery of universality in all faiths, eliminating their own creeds, dogmas, beliefs, rites, and conventions, is known as universal religion. An adherent of universal religion maintains his or her sense of belonging to his or her own religion with its doctrine and rituals while having an enlightened understanding and respect for all other religions. Swami Vivekananda emphasized the legitimacy and universality of all religions in his Chicago Addresses in 1893. He said that every religion has the power to instill kindness, sanctity, and purity in people. He thus acknowledged the legitimacy of all religions. He urged everyone to maintain their religious unity and to embrace all that is admirable in other religions. According to him, a religion can be deemed universal if it can satisfy and soothe members of all other faiths. The true nature of man is already divine. But it is a concealed divinity. The achievement of such divinity should therefore be the goal of life; it is what religion teaches. It is the coexistence of all religions, making it one of the finest approaches to resolving the world’s many ongoing religious conflicts. This study will examine Swami Vivekananda’s idea of a universal religion and how it relates to the ongoing religious disputes around the globe. Additionally, the paper will go at his opinions on how the postmodern society operates and ask the question, “Is there a need for universal religion?”
13
Kislowicz, Howard. "JUDGING RELIGION AND JUDGES' RELIGIONS." Journal of Law and Religion 33, no. 1 (April 2018): 42–60. http://dx.doi.org/10.1017/jlr.2018.10.
Анотація:
AbstractIn liberal democracies with religiously diverse populations, it would be surprising and troubling if a judge relied on a religious text or precept to resolve a legal dispute. It would deeply offend principles of religious freedom if individuals were bound by judicial pronouncement to obey the dictates of a faith they do not share. However, some commentators have long claimed that a person's cultural worldview has an impact on the way they interpret laws and facts, and there is some empirical support for this claim. There is thus reason to expect that judges’ worldviews have some effect on their decision-making. I argue that when judges deliberately avoid engaging with their own moral perspectives, they may mask to themselves the impact that such perspectives have on their decisions. The alternative of explicit reference to religious sources in judicial decisions, however, is too problematic for the religious freedom of legal subjects. I argue that judges should instead endeavor to be conscious of the influence their backgrounds have on their decision-making, but suggest that judicial institutions may be resistant to adopting practices that would support such an approach. The article draws on Canadian and American case law to demonstrate its argument but has wider applicability to liberal states.
14
Stone, Jim. "A Theory of Religion." Religious Studies 27, no. 3 (September 1991): 337–51. http://dx.doi.org/10.1017/s003441250002103x.
Анотація:
What is a religion? As Socrates might have asked: What feature do all and only religions share in virtue of which they are religions? This question may seem misguided. Confronted with the diversity of behaviour called ‘religious’, we may easily doubt the existence of a single feature that explains the religiosity of every religion. To use Wittgenstein's term, there may only be a `family resemblance’ between religions, a network of features generally shared, most of which belong to each religion, no one of which belongs to every religion. Efforts to produce the single defining feature tend to streng-then the doubt that one exists. Is a religion an attempt to approach God or appropriate the sacred? Then Theravada Buddhism is not a religion, for God and the sacred are irrelevancies in this tradition. Is a religion a practice that expresses and advances the ultimate concern of a large number of people? Then the stockmarket is a religion and so is the drug trade. Such accounts are typically too narrow or too general, unless they are circular. Perhaps religion has no essence.
15
Syukur, Abdul. "Inter-Religious Relations and Methodologi Issues." Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 1, no. 1 (June 6, 2022): 38–50. http://dx.doi.org/10.59291/jnd.v1i1.9.
Анотація:
Every religion teaches its followers to live peacefully and harmoniously with others, both the same and different religion followers. However, the fact shows that relations among religious people are often to be problematical. This is not only because of differences between religions in doctrines and practices but also because of different interpretations (sects) and organizations. This religious conflict obviously will harm the religious people themselves. As humanity, religious people want to live together harmoniously with others, both fellow religion, and different religions, because they live on the same earth. This article will discuss how are the inter-religious relationships related to methodological problems in the field of religious studies. Methodologically, Comparative Religion that developed in the early time it studied religions from a theological perspective that is looking at the other religions from their own. So, what happened was the pokrol bambu attitude, raising his religion and demeaning on another. This method is not good for students who study religions, particularly for Indonesians who are multi-religious, because it will only look at his/her religion as superior whereas another as inferior. Wilfred Cantwell Smith, on the other hand, offers a method that is personalizing religion as a way of studying religions. Religion should not be seen only as a set of fixed doctrines and ready-made. The problem of religion is essentially a human problem in which the adherents of each religion always understand, experience and realize their religious beliefs and practices in daily life. Therefore, religion is always new every day. This method or approach requires students to study other religions through the perspective of the people who embraced it, so that, biased interpretation can be avoided. This method requires students to come and have a dialogue with the religious followers concerned.
16
Díez de Velasco, Francisco. "El miedo y la religión: algunas reflexiones generales." ARYS: Antigüedad, Religiones y Sociedades, no. 14 (May 16, 2018): 23. http://dx.doi.org/10.20318/arys.2017.3985.
Анотація:
Resumen: Partiendo de un análisis general en la línea de la disciplina Historia de las Religiones, se revisa el binomio miedo y religión tanto en el pasado como en el presente. Se aboga por destacar el interés del tema, pero también por plantear los usos problemáticos que se hacen del miedo para sustentar una estigmatización de ciertos desarrollos religiosos o incluso de las religiones de modo genérico.Abstract: The binomial fear and religion both in past and present is studied in this paper from a general point of analysis in the line of the discipline History of Religions. This paper is committed to highlighting the importance of the subject, but also for raising the problematic uses made of fear to sustain religious stigmatization.Palabras clave: Miedo, religión, estigma, islamofobia, Antisemitismo.Key words: Fear, religion, stigma, islamophobia, Antisemitism.
17
Zubkovskaya, Anastasia A. "On the notion «the fictional religion»." Vestnik of Samara State Technical University. Series Philosophy 5, no. 4 (December 12, 2023): 5–10. http://dx.doi.org/10.17673/vsgtu-phil.2023.4.1.
Анотація:
The paper presents a theoretical analysis of the notion of the fictional religion, which is used in religious studies to describe and study various aspects of post-secular culture. Within the framework of the modern post-non-classical type of rationality, the constructivist approach to understanding religion has become quite popular. In this regard, it is proposed to consider the term fictional religion (and related concepts, such as parody religion, invented religion, imaginary religion, etc.). as reflections of the problem of intentional creation of religious movements, which is a specific feature of modern culture. The main theoretical issues of this paper are the following. Is it possible to invent a religion? How to distinguish the phenomena of fictional religions and traditional religions? What approaches can a researcher use to study fictional religions? Which religions can be considered fictional, and which are invented? To explain the genesis and the nature of fictional religions, a neo-Kantian approach is proposed, based on the philosophy of symbolism of Ernst Kassirer and his disciple Susan Langer. In the perspective of symbolic philosophy, fictional religions are considered as cultural forms. In conclusion, a typology of fictional religions is proposed, approaches to defining its nature as hyperreality in postmodern terminology or cultural form from the point of view of the neo-Kantian approach, as well as a look at the structure of fictional religions.
18
Saleh, Saba Nawfal, and Muhammad Hadi Shehab. "Features of the Jewish religion, doctrinal, legal, and moral." Islamic Sciences Journal 14, no. 1-1 (February 17, 2023): 109–24. http://dx.doi.org/10.25130/jis.23.14.1.1.6.
Анотація:
The heavenly religions that were known in this world and had their written laws are three religions, which are the Jewish religion, the Christian religion and the Islamic religion, and before these religions, people’s religion was according to what came from an oral approach by the prophets and messengers, except for what was said about the scriptures of Abraham, and it was a judgment There are no legal rulings in it, and each of these three monotheistic religions had what distinguishes one from the other, in terms of features and characteristics that made each of them an identity with which to be known, so I liked to write about the religious identity in the three religions, so my thesis was tagged with it. Asking the Almighty Allah to grant me success in completing it, for He is the Guardian and the One who is capable of it. This research dealt with the Jewish religion, its most important features, and the places of knowing the Jewish identity in it. Then I showed the definition of the Jewish religion, and its most prominent prophets, and it has three demands. The second requirement: the characteristics of legitimacy in the Jewish religion, and the third requirement: the principles of ethics in the Jewish religion.
19
Araneda, Jorge. "Reseña Religions as Brands: New Perspectives on the Marketization of Religion and Spirituality." Cultura y Religión 9, no. 1 (June 30, 2015): 129–32. http://dx.doi.org/10.61303/07184727.v9i1.594.
Анотація:
Jean-Claude Usunier y Jörg Stolz conjuntamente editan Religions as Brands: New Perspectives on the Marketization of Religion and Spirituality obra que a lo largo de sus 218 páginas de exhaustivo análisis, explora los desafíos de la sociología de la religión poniendo en relieve las actuales condiciones del capitalismo neoliberal y la economía de la religión en el espacio globalizado (McLeod 2007). Enmarcándose siempre dentro de las discusiones entre cómo comunicar las culturas de consumo y la secularización (Stolz 2010).
20
Laycock, Joseph. "Laughing Matters." Bulletin for the Study of Religion 42, no. 3 (September 27, 2013): 19–26. http://dx.doi.org/10.1558/bsor.v42i3.19.
Анотація:
The term “parody religion” is used to describe movements that deliberately mimic the elements of established religions and are intentionally absurd. It is generally assumed that people create and participate in parody religions primarily for their own amusement. However, the participants of parody religions occasionally demand to be taken seriously by invoking the legal rights and privileges that Western democracies afford to traditional religions. This article examines two such cases involving The Neo-American Church and the Church of the Flying Spaghetti Monster. It is argued that the true function of parody religions, as demonstrated by these cases, is not simply to entertain, but to force a public conversation about the definition of religion. When practitioners of parody religions demand the legal rights afforded to traditional religion, they are issuing a public challenge to articulate how exactly religion is defined. Furthermore, ardent practitioners of parody religions frequently have a political agenda and feel that the legal system’s unstated criteria of religion unfairly benefit particular established religious institutions.
21
Kim, Hee Sun. "Religion Helps and Religion Hinders: the Psychological Functions of Religion." Korean Society of Minjung theology 38 (December 31, 2022): 129–58. http://dx.doi.org/10.58302/madang.2022..38.129.
Анотація:
In this article, I would like to see how a religion function one’s mind. In order to do so, I will begin with reviewing Freud and Kohut’s thoughts on religion. Although their emphasis on the function of religion would be different, it can be said that the religion affects people’s minds both positively and negatively. Religious addiction can be an example of a negative side of religion; religion has a positive function in that it gives hope and comfort to human beings. Having said that, I wonder how religion would function in the psyche of Korean Christian women when facing domestic violence by their husbands; how religion would work for them in order to make some pastoral implication from Korean context and seek some alternative pastoral theological suggestions. Like the double bind functions of religion, religious concerns can become roadblocks or healing resources for those dealing with experiences of domestic violence. If religion has both positive and negative functions for women experiencing violence, the purpose of this article is to enhance the positive functions and prevent the harmful functions by providing some alternatives. As an example, I introduce the theology of the cross. The symbol of the cross can be harmful when it could become a pressure for Christian women to endure their suffering. However, if it could show the way to the resurrection of women by overcoming violence, it could be a theology that saves many Korean Christian women suffering abuse.
22
van Hoogstraten, Marius. "A Disorder of Identity: Religious Difference ‘without’ ‘Religion’." Exchange 47, no. 1 (January 18, 2018): 25–38. http://dx.doi.org/10.1163/1572543x-12341472.
Анотація:
Abstract Responding to Paul Hedges’ paper earlier in this volume, I discuss the consequences of the deconstruction of ‘religion’ for the ‘interreligious.’ First, I bring Paul Hedges’ ‘soft’ deconstruction into conversation with John Thatamanil’s comparative theology ‘after’ religion. While the former argues that religion, while always contextually situated, clearly still has ‘reality’, Thatamanil rather argues that the social reality of those practices and collectivities dubbed ‘religions’ is much more blurry and difficult than what the discourse on religion assumes. Far from a purely academic endeavour, taking seriously the deconstruction of ‘religion’ means taking seriously the violent history that has taken place under its name. Then I argue, drawing on John Caputo’s ‘religion without religion’, that instead of relying on fictions of solid or ‘pure’ foundations, of ‘religions’ as clearly delineated representative systems, interreligious engagement ought to embrace this blurring of boundaries and the inherent instability of their languages. Finally, however, I propose that Caputo as well as Hedges leave uninterrogated the underlying assumption that ‘religion’ precedes ‘religious difference’. Rather than finding some definition of ‘religion’ to understand or define religious difference, it may be necessary to trace how religious difference is employed to understand and define ‘religions’, most significantly how some collectivities and practices come to be defined as ‘other religions’.
23
Reeh, Niels. "A Relational Approach to the Study of Religious Survival Units." Method & Theory in the Study of Religion 25, no. 3 (2013): 264–82. http://dx.doi.org/10.1163/15700682-12341261.
Анотація:
Abstract The article departs from the finding that religious texts and actors relate to other religions as for instance The Old Testament relates to Canaanites, the New Testament to Jews, Pagans etc. A consequence of this inter-relatedness of religion is that religion can be studied as a relational phenomenon and that religions are engaged in a more or less intense struggle against other competing religions. Further, using John Searle’s notion of collective subjectivity, the article posits that religions are in fact an example of such collective subjectivity (Searle 1995). In this perspective, a religion can be defined and studied as the result of complex set of dynamic relations, where a central tenet of a religion is that it relates to the significant religious other. As such religion is not a stable phenomenon but embedded in a dynamic historical process, which can explain the difficulties scholars have had in defining religion.
24
MUSHIPU MBOMBO, Dieudonné. "La religion chrétienne, une religion tardive greffée sur des identités particulières." Cahiers des Religions Africaines 4, no. 7-8 (June 14, 2023): 165–89. http://dx.doi.org/10.61496/vrvm9363.
Анотація:
Résumé - La religion chrétienne est tardive. Elle vient trouver chez les Juifs, chez les Occidentaux ainsi qu’en Afrique, des religions établies qui constituent, avec un ensemble de mythes qui les entourent, le pivot identitaire de ces peuples. Chez les Juifs comme chez les Occidentaux, ces anciennes religions sont respectées et présentées comme des terreaux préparatifs à l’accueil historique de la religion chrétienne dans une perspective dialogale. Cela devrait être pareil pour la religion traditionnelle africaine, et pour l’Afrique en quête de son identité face à la mondialisation.
25
Nst, Agus Salim. "THE ROLE OF CIVIL RELIGION FORMING CIVIL SOCIETY THROUGH PRACTICING RELIGIOUS COMMENT." Jurnal Ushuluddin 23, no. 2 (January 13, 2017): 201. http://dx.doi.org/10.24014/jush.v23i2.1108.
Анотація:
Modern society requires the new symbol rituals development to create a solidarity in a pluralistic country such Indonesia. This is what sociologists called civil religion. Andrew Shauks stated that civil religion is not a true religion as existing religious practices; it did not compete with conventional traditions, but it is existing on it and break it bonds. The same idea also explained by Olaf Schuman that civil religion is not a religious source for someone where he gained his understanding of the identity and social obligations. It remains a resource is the existence of religion civil religion should not and could not be a substitute powerless religions. Civil religion is not like a religion and not a rival to the existing religions. Rather it part, it exist of religions and values and norms generated by them to ensure a life together that is sustainable and harmony in an pluralistic society situation to create society (civil society), an open society, egalitarian, and tolerant based on ethical values, moral transdental
26
Harahap, Indra, and Lidia Afni. "PANDANGAN MASYARAKAT SEI KEPAYANG TERHADAP ILMU PERBANDINGAN AGAMA." Studia Sosia Religia 5, no. 1 (June 7, 2022): 30. http://dx.doi.org/10.51900/ssr.v5i1.12171.
Анотація:
<em>Religion and religious life are inseparable elements of human life and the cultural system of mankind. Since the beginning of human culture, religion and religious life have been symptomatic in life, even giving the style and form of all cultural behavior. Religion and religious behavior grow and develop from a sense of human dependence on supernatural powers that they feel as the source of their life. Comparative Religion Science is a science that studies the origin of the formation of a religion, the characteristics and structure of a religion as well as what problems are contained in that religion. It is also stated that, Comparative Religion is a branch of science that has an effort to investigate the symptoms and understand the religious aspects or attitudes of a belief as well as its relationship with other religions including similarities and differences. Thus, it will be possible to compare a religion/belief with other religions/beliefs with the aim of recognizing various religions/beliefs and also being able to mediate between the problems that exist in the religious community. So far, the people of Sei Kepayag are still very layman and most of them do not know or even know nothing about Comparative Religion.</em>
27
Wang, Meng, and Lining Gan. "Religion and Corporate Innovation." Business and Management Studies 4, no. 1 (February 26, 2018): 81. http://dx.doi.org/10.11114/bms.v4i1.3001.
Анотація:
Innovation ability is an important factor to measure firms’ strength and is vital to the long-term development of the enterprises, previous studies have shown that financial position and corporate governance can have effects on corporate innovation, but put little attention on the informal system which may influence on innovation. This article selects religion as one of the informal system and tries to explore the impact of religion on the innovation input and output of enterprises. Using the data of A-sh are listed companies from 2008 to 2015, the empirical results show that there is a significantly positive correlation between religion and innovation inputs and outputs, and this positive correlation between religion and innovation is negatively regulated by the politics and marketization index. The results prove that politics and marketization index are substitution of religion on corporate innovation. In further analysis, the religion is divided into eastern and western parts, the results show that both eastern and western religions can promote corporate innovation, but the promotion effect of western religions is stronger. Negative moderating effect of political and marketization index on the positive correlation between religion and innovation still exists, and basically showing a more forceful inhibitory effect made by western religions on corporate innovation.
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Malik, Mohd Ashraf. "WESTERN METHODOLOGY TO STUDY RELIGION WITH SPECIAL REFERENCE TO COMPARATIVE RELIGION." Indonesian Journal of Interdisciplinary Islamic Studies 4, no. 1 (September 24, 2020): 35–56. http://dx.doi.org/10.20885/ijiis.vol4.iss1.art3.
Анотація:
The systematic study and comparison of religions have traversed a long path since Max Muller wrote Comparative Mythology in 1856. Muller had predicted about the ‘Science of Religion’ (Religionswissenschaft) as the ‘Science’ that is based on an impartial and truly scientific comparison of all, or at all events, of the most important religions of mankind. Such an approach was developed in contrast to the reductionist tendencies as found in the anthropological, sociological and psychological theories put forward by the scholars as E. B. Tylor, James Frazer, Herbert Spencer, Emile Durkheim, and Sigmund Freud, etc. The process of studying religions comparatively implied the understanding and appreciation for the religious phenomenon without passing any judgement on the religion studied. In the succeeding pages we will be discussing and analysing the approach and method known as phenomenological method in the study of religions. Such a method is a modified or revised form of comparative religion methodology as was envisioned by Max Muller in the 19th century.
29
van den Heever, Gerhard. "Revisiting the Death/s of Religions." Religion and Theology 29, no. 1-2 (August 9, 2022): 141–73. http://dx.doi.org/10.1163/15743012-bja10038.
Анотація:
Abstract This essay responds to the essays comprising the theme issue, Do Religions Die? Theorising Death and Demise of Greek and Roman Religions. Reviewing various case studies and theoretical introductory essays of the volume, The Demise of Religion, and the special issue of Numen 68, no. 2&3 (2021), I argue that at stake are two desiderata: the first relates to defining religion (what counts as religion?), and the second relates to the historiography of the history of religions (who narrates the story of religion deaths, from which perspective, and with what rhetorical purpose?). It is shown how definition of religion and critical historiography in tandem enable an approach from the perspective of discourse theory. From this perspective it is possible to describe, explain, and theorise ‘religion deaths’ as shifts in culture, migration patterns and social formations, concomitant changes in religious formations, yet with continuity in functionalities.
30
Manese, Rohit Mahatir. "Pembatasan Kebebasan Beragama Dan Berkeyakinan Di Indonesia Serta Implikasinya." Societas Dei: Jurnal Agama dan Masyarakat 8, no. 1 (April 26, 2021): 85–107. http://dx.doi.org/10.33550/sd.v8i1.209.
Анотація:
This article aims to describe caused the restriction of religion and belief freedom and its implications in Indonesia. The author’s argument on the ownership that limitation of the religion and belief freedom in Indonesia which have mainstreams about religious values and blasphemy. It causes diversity in Indonesia to limited pluralism experience. With the perspective of pluralism, limiting the religion and belief freedom is carried out by the state makes ancestral religions which is not declared as official religions. Apart from making the state that recognizes only six religions, this statement contradicts the Universal Declaration of Human Rights (UDHR) and the International Covenant. By using the literature review method, this article finds that the religion and belief freedom in Indonesia experiences delimited pluralism so this condition brings to negotiated on ancestral religions and intolerance to minority groups. Keywords: Freedom of Religion and Belief; Religious Value; Delimited Pluralism; Discrimination; Intolerance.
31
Van Den Heever, Gerhard. "Diversity: Religions and the Study of Religion." Religion and Theology 11, no. 3-4 (2004): 199–218. http://dx.doi.org/10.1163/157430104x00096.
Анотація:
AbstractIn this essay an overview of the theoretical issues pertaining to the collection of essays assembled is given. Addressing the issue of dizversity in religions and in the study of religion the argument is made that religions as lived phenomena constitute discursive formations in which diversity as a problem is an index of encounter. However it is especially the way this strategy of reducing the many to the one in the history of theorising religion that comes in view. In this context, the political nature of religion as discourse and the discourse of the study of religion is discussed with particular reference to the history of Christianisation of South Africa, religion in education, and the history of theorising religion.
32
Hamid, Abdul. "Pluralitas Agama Menurut Tokoh-Tokoh Agama Dayak." Jurnal Ilmiah Ilmu Ushuluddin 17, no. 2 (December 1, 2018): 158. http://dx.doi.org/10.18592/jiu.v17i2.1307.
Анотація:
Religious plurality is condition that no rejected by human. One thing that need is haow respond plurality that. So far recorded attitude that used by adherents religion in respond other religions in between exclusivism, inclusivism, and plurality. Exclusivism that known which claim absolute truth looked at no corresponding by current condition, thereby also which inclusivism that although no claim ownership absolute but tend see other religions as shadows from one religion, based weakness that owned by two attitude. Mode plurality appear as attitude that looked at corresponding for respond religious plurality. Like that there in village Kapul districts Halong regency Balangan. In this village there various kind of religion like religion of Islam, Kreisten Katolik, Hindu, Budha, and local religion.This research aim for known religion pluraly according to view religion figures Dayak in village Kapul districs Halong regency Balangan. This research is research qualitative by approach sociology use theory charismatic Max Weber. As for method this research is methd observation, directly plunge to field in Village Kapul districs Halong regency Balangan, interview, and documentation.This reaserch concluded that influence charismatic religions figures in Dayak religion when lead ritual event or in life daily has give harmonios life for people Dayak in districs Halong regency Balangan. So religion plurality in this village no make adherents religion Dayak other religion as people that intolerance.
33
Condro, Kuncoro. "Memahami Pluralisme." SANCTUM DOMINE: JURNAL TEOLOGI 6, no. 2 (April 22, 2020): 1–24. http://dx.doi.org/10.46495/sdjt.v6i2.36.
Анотація:
The idea of pluralism is developing of religious thought, arises by influenced of development of cultural thought, ideology, certain interests, and the power interest. Also the situation of new religions, enter and meet the old religion. At the first, religion is generally exclusivist, but tolerance interest develop it to be inclusive, and finally pluralist, so does for Christianity, as well as other religions. There is truth in each religion, itsmust be respected, but righteous and savetyjust only in its own religion and belief. The real pluralism rejects the notion of every religion can bring its followers to heaven or to save.
34
Pye, Michael. "Religion: Shape and Shadow." Numen 41, no. 1 (1994): 51–75. http://dx.doi.org/10.1163/156852794x00030.
Анотація:
AbstractThis paper gives the verbatim text of an inaugural lecture given at Lancaster University in May 1992. The first part distinguishes between the "shape" of religion as reflective observers seek to discern it and the shadow cast upon it by the assumptions of the various religions themselves. The second part offers a new view of the "shape" of contemporary Japanese religion, in order briefly to illustrate what is meant by discernment of the shape of religion. The third part sets out a view of Religious Studies for universities which takes account both of the plurality of religions and, without adopting any particular religious stance, of the complexity of questions which arise. A reliable characterization of the phenomena and a steady discernment of the shape of religion are seen as necessary prerequisites for the wider range of explanation, analysis and comment which also have their place. Any threat of control by religions themselves should however be averted.
35
Langthaler, R. "Kants „moralisch-bestimmter Monotheismus“ – eine an der „wahren Aufklärung“ orientierte Kritik an Lessings Ringparabel?" Kantian journal 39, no. 2 (2020): 46–79. http://dx.doi.org/10.5922/0207-6918-2020-2-3.
Анотація:
Numerous passages in the context of Kant’s philosophy of religion show without doubt his acquaintance with Lessing. But apart from the obvious affinity and agreement between Kant and Lessing with regard to many substantial questions, serious differences cannot be overlooked; the frequently diagnosed closeness and widely suspected “harmony” between the two is probably also the primary reason why important factual differences and controversial aspects have so far usually been neglected or ignored in research, although they still continue to raise problems and controversies in the context of the Enlightenment and the philosophy of religion. Although Lessing and Kant are both committed to the ideas of the Enlightenment and also appear as “related in essence”, above all with regard to religio-philosophical questions, Kant’s “moral determined monotheism” also contains an obvious criticism of Lessing’s religio-philosophical doctrines. This is also obvious in Kant’s — direct and indirect — confrontation with the “Ring Parable” in Lessing’s drama Nathan the Wise. The criticism that becomes apparent there concerns above all the question of “principles” left unclarified by Lessing, the “equal rank” of the monotheistic religions which he claimed, and the asserted “competition of religions.” I investigate some of the main points of this criticism.
36
González-Rodríguez, Mª Cruz. "Para una historiografía de la religión hispanorromana en el marco de la civitas: el paradigma de los cultos locales en el noroeste." REVISTA DE HISTORIOGRAFÍA (RevHisto) 28 (May 18, 2018): 73. http://dx.doi.org/10.20318/revhisto.2018.4208.
Анотація:
Resumen: Esta contribución pretende ofrecer un balance historiográfico de los trabajos más significativos llevados a cabo en el presente siglo sobre la religión hispanorromana (s. I-s. III d. C.) y reflexionar sobre los avances conseguidos en la investigación con respecto al s. XX. El camino que trazamos se centra en los logros alcanzados en tres cuestiones básicas: los sacerdocios; los cultos (con especial atención a los cultos locales del Noroeste) y los lugares de culto. Para finalizar se apuntan las lagunas y los caminos que aún quedan por recorrer.Palabras clave: Religión hispanorromana, Hispania, Noroeste, sacerdocios, lugares de culto, cultos locales, religio, civitasAbstract: This paper aims to offer a historiographic summary of the most significant contributions of this century concerning the religion of Roman Hispania (1st–3rd c. A.D.) in order to reflect on the progress of research conducted since the 20th century. We will focus on the achievements in three fundamental areas: priesthood, cults (especially the local cults of the NW) and places of worship. Finally, mention is made concerning research gaps and issues that should be addressed in the future.Key words: Religion the Roman Hispania, Hispania, Northwest, priesthood, places of worship, local cults, religio, civitas.
37
Muthuri, Jane Kathure. "African Religion in our Contemporary Society." Jumuga Journal of Education, Oral Studies, and Human Sciences (JJEOSHS) 7, no. 1 (May 6, 2024): 1–16. http://dx.doi.org/10.35544/jjeoshs.v7i1.64.
Анотація:
Characteristically, African Religion is a resilient enterprise that cuts across centuries of interaction with other religions such as Christianity and Islam. This research article sets out to unveil its resilient characteristics, as it underlines the fact that it is part and parcel of the African cultural heritage. Methodologically, it highlights the multi-dimensional ways in which the African Religion has permeated into the lives of Africans to date. In the context of Christianity and Islam, it has remained a ‘controversial’ areaof research among theologians, as some fail to understand its relevance. On the flip-side, there are other scholars who contends that it needs to be recognized as an independent and self-fulfilling religion, just as it is the case with Christianity, Islam, and other world religions.To address the divergent views, an application of an Afro-Biblical Dialogue, as a theory, has been proposed to address this development. As the dialogical methodology, this model which was first adopted by the Jerusalem Christian Council in the wake of Hellenism(Acts15), will thus attempt to answer the question regarding the place of Gentiles who became Christians. Were they meant to abandon their religio-cultural backgrounds?
38
Ko, Byoung-chul. "‘Inventing’ Religion and Pseudo-religion in the 2022 National Curriculum on Religions." Journal of Daesoon Academy of Sciences 46 (September 30, 2023): 1–32. http://dx.doi.org/10.25050/jdaos.2023.46.0.1.
39
Bouvier, Agnès. "Guerre et religions, guerres de Religion." MLN 128, no. 4 (2013): 713–22. http://dx.doi.org/10.1353/mln.2013.0057.
40
McGregor, Richard. "Religions and the Religion of Animals." Comparative Studies of South Asia, Africa and the Middle East 35, no. 2 (2015): 222–31. http://dx.doi.org/10.1215/1089201x-3139000.
41
Neville, Robert Cummings. "Religions, philosophies, and philosophy of religion." International Journal for Philosophy of Religion 38, no. 1-3 (December 1995): 165–81. http://dx.doi.org/10.1007/bf01322955.
42
Horii, Mitsutoshi. "‘Religionʼ in the Sociology of Religion". Nordic Journal of Religion and Society 35, № 2 (2 грудня 2022): 70–82. http://dx.doi.org/10.18261/njrs.35.2.1.
43
Altman, Michael J. "“Religion, Religions, Religious” in America: Toward a Smithian Account of “Evangelicalism”." Method & Theory in the Study of Religion 31, no. 1 (February 12, 2019): 71–82. http://dx.doi.org/10.1163/15700682-12341454.
Анотація:
Abstract Jonathan Z. Smith’s essay “Religion, Religions, Religious” is a foundational essay in the study of “religion” as a taxonomic category. The essay itself makes three interrelated arguments that situate religion in Western intellectual history and argue that “religion” is a term scholars define to suit their own intellectual purposes. Though the essay, and Smith’s work overall, have had a major influence in religious studies, that influence has not reached deeply into the study of American religious history. Using Smith’s essay as a guide, this essay offers a brief application of his arguments in “Religion, Religions, Religious” to American religious history and, specifically, to the category “evangelicalism.”
44
Bello, Joathas Soares. "Philosophy of religion and religation." Synesis 5, no. 2 (2013): 85–99. http://dx.doi.org/10.14195/1984-6754_5-2_6.
45
Mohammad, Saud, and Ismail Kadala Murutha. "Understanding Al-Fārūqī’s Methodology of Studying Religion." ‘Abqari Journal 26, no. 1 (April 28, 2022): 32–47. http://dx.doi.org/10.33102/abqari.vol26no1.333.
Анотація:
Ismāʿīl Rājī al-Fārūqī (1921-1986) was one of the foremost Muslim scholars to engage in academic study of religion in the modern age. One of his tremendous contributions to this field was his methodology of studying religion which he believed was a theology-free approach based on universal rational thought acceptable and applicable to all religions. Al-Fārūqī disagreed with Western approaches in studying religion because he believed they were either too subjective or too reductionist. This article aims to reveal Al-Fārūqī’s views on Western approaches to studying religion, and at the same, it discusses his own methodology of studying religion. The researcher uses an analytical approach to analyze Al-Fārūqī’s methodology or principles of understanding religion and examine their general applicability. Al-Fārūqī’s approach is presented as suitable to study all religions since it does not rely on religious assumptions from the outset, but on purely rational arguments. Al-Fārūqī challenges the prevailing Western approaches in studying religion and presents an alternative approach which is well-developed, rational, scientific and systematic that is intended to be applied to study all religions.
46
HASSELHOFF, GÖRGE K. "Huldrych Zwinglis Verständnis von religio („Religion“)." Zeitschrift für Religions- und Geistesgeschichte 67, no. 2 (July 29, 2015): 120–41. http://dx.doi.org/10.1163/15700739-90000162.
47
Tayob, Abdulkader. "Religion as Culture and Text." Religion & Theology 23, no. 3-4 (2016): 403–18. http://dx.doi.org/10.1163/15743012-02303007.
Анотація:
Professors David Chidester and Cornelia Roux support the new policy on religion education promulgated in 2003 that emphasises the value of exposing learners to the diversity of religious traditions in the country. In this essay, I identify the frameworks they adopt for the study of religions, and argue that they be further developed for the religion education classroom. I propose that both dynamic discursive traditions (Chidester) and texts (content) (Roux) provide key frameworks for religion education. Discursive traditions open the door to a critical and contextual appreciation of religions that is open to change, renewal and innovation. I do not support the hermeneutical preoccupation of Roux, but find her emphasis on the texts and content of religions useful for thinking about the semiotics of religious traditions on self, society and the world. I provide the justification for these frameworks from reflections in the study of religions.
48
Jandrianto Patandianan. "Paradigma Agama Resmi di Indonesia Terhadap Eksistensi Keberadaan Penganut Agama Leluhur." Journal of Creative Student Research 2, no. 3 (June 7, 2024): 135–48. http://dx.doi.org/10.55606/jcsr-politama.v2i3.3850.
Анотація:
The purpose of this article is to show the existence of ancestral religions from the perspective of official religions in Indonesia. There are six religions that are officially recognized in Indonesia, apart from the official religion, there are also religions or beliefs that are not officially recognized (tribal religions or ancestral religions). This reality then presents many pros and cons, especially for those who adhere to the official religion. Therefore, this article will explain the paradigm of official religions in Indonesia, regarding ancestral religions in Indonesia. In collecting data using qualitative methods, literature study was carried out from various literature and records related to ancestral religions and also their relationship to official religions in Indonesia. So from all of this we get an idea of the existence of official religions and ancestral religions in Indonesia. Keywords: religion, ancestors, Indonesia
49
Yadav, S. P., and A. Sachdeva. "Linking diet, religion and cancer." Journal of Clinical Oncology 25, no. 18_suppl (June 20, 2007): 21172. http://dx.doi.org/10.1200/jco.2007.25.18_suppl.21172.
Анотація:
21172 Background: Consumption of onion and garlic has been shown to give protection against various cancers. Motivated by this observation we intended to look at the cancer incidence in a population belonging to Jain religion that does not consume garlic and onion due to religious belief. This study was done to see cancer incidence in children of Jain religion as compared to other religions at a single centre. Methods: It was a retrospective analysis of consecutive children less than 16 years of age diagnosed with cancer at Sir Ganga Ram Hospital from January 2005 to January 2007. We excluded adult patients with cancer as tobacco and alcohol consumption in this age group would have been confounding factors.Age, sex and religion were noted. Data from Census of India for year 2001 was used to know distribution of various religions in general population alongwith literacy rates and proportion in 0–6 years age. Results: As per 2001 Census of India , distribution of population in India as per various religions is Hindu 80.5%, Muslim 13.4%, Christian 2.3%, Sikh 1.9%, Buddhist 0.8% , Jain 0.4% and others 0.6%. Proportion of population in 0–6 year of age in India is 15.9% and as per religions Hindu 15.6%, Muslim 18.7% ,Christian 13.5%, Sikh 12.8%, Buddhist 14.4% and Jain 10.6%. Literacy rates of India is 64.5% and by religion is Hindu 65%, Muslim 59.1% Christian 80.3%, Sikh 69.4%, Buddhist 72.7% and Jain 94%. Distribution of population in Delhi as per various religions is Hindu 82%, Muslim 11.7%, Christian 0.9%, Sikh 4%, Buddhist 0.2% and Jain 1%. Total of 201 patients were diagnosed with cancer and distribution as per religions was Hindu 162 (81%), Muslim 15 (7.5%), Christian 3 (1.5%), Sikh 8 (4%), Buddhist 1 (0.05%) and Jain 12 (6%). Conclusions: Incidence of cancer in children of different religions is similar to that of proportions of population of different religions in Delhi except for Jain religion where incidence of cancer is 6 times higher despite lesser number children in 0–6 year in this population as compared to other religions . Major difference is the diet lacking in onion and garlic . Other reason could be increased literacy levels in Jain community . This link between diet ,religion and cancer in Jain population needs to be studied in a larger muticenteric setting as it has implications for the whole world. No significant financial relationships to disclose.
50
Hidayati, Tri, and Wiwit Kurniawan. "Stability Analysis of Lotka-Volterra Model in The Case of Interaction of Local Religion and Official Religion." International Journal of Educational Research & Social Sciences 2, no. 3 (June 29, 2021): 542–46. http://dx.doi.org/10.51601/ijersc.v2i3.97.
Анотація:
The purpose of this research is to examine the interaction of local religions and official religions using the Lotka Volterra equation model. This study uses a literature study, which means that all the material in this study is taken, collected and compiled from various existing book sources. The steps in this study are to find the equilibrium point of each equation, then examine the behavior of each equilibrium point obtained. In this study, an analytical study of the prey population model has three equilibrium points, namely and . The stability of the interaction between local religions and official religions is achieved at an equilibrium . From this it shows that the interaction of official religion and local religion does not necessarily lead to the extinction of a religion. The interaction of local religious and official religion there is a point of equilibrium, where the social reality they can work in harmony.