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1
Crichlow, Harold E. "Kant and Hegel: Their Religious Philosophies Compared." Hegel Bulletin 17, no. 01 (1996): 87–102. http://dx.doi.org/10.1017/s0263523200003177.
Повний текст джерелаАнотація:
Despite the existence of a Promethean strain in the history of western thought from the Pre-Socratics down to the time of Kant and Hegel, it is fair to say that mankind generally had some kind of belief in the Gods or the one God. Even before recorded history began, people felt surrounded on all sides by superior supernatural beings who inspired terror and who could only be placated by sacrifice – human, animal and plant – the stage of animism. Since Kant and Hegel, despite the rapid and growing secularisation of society and the decline of overt acts of religion in European societies which lead the word in freedom and material development, census figures show that a large number of people still hold some kind of religious belief. The subject of religion in Kant and Hegel is too wide to be dealt with comprehensively in a paper of this kind, and I shall be looking very briefly at three areas, viz, epistemology where God is presupposed in both systems, freedom through which the religious dimension in human life is expressed, and the possibility of an after-life traditionally treated under the title of the immortality of the soul. God, Freedom and the Immortality of the Soul have been the fundamental issues that have engaged the minds of the great system-builders in philosophy from Plato and Aristotle to Kant and Hegel.
2
KOEHL, ANDREW. "On blanket statements about the epistemic effects of religious diversity." Religious Studies 41, no. 4 (October 31, 2005): 395–414. http://dx.doi.org/10.1017/s003441250500778x.
Повний текст джерелаАнотація:
Religious diversity poses a challenge to the view that exclusive religious beliefs can be justified and warranted. Equally upright and thoughtful people who appear to possess similarly well-grounded and coherent systems of belief, come up with irreconcilable religious views. The content of religious beliefs also seems unduly dependent upon culture, and no one religion has been shown to be more transformative than the others. Philosophers have recently made at least three kinds of claims about the effects of diversity on exclusive religious beliefs, and five kinds of claims about the proper effect of diversity on exclusivists themselves. Since there are numerous factors that can influence the epistemic impact of religious diversity on exclusive beliefs, each kind of blanket pronouncement made about the epistemic effects of religious diversity is inadequate.
3
Bell, Daniel. "The End of Ideology Revisited—Part II." Government and Opposition 23, no. 3 (July 1, 1988): 321–31. http://dx.doi.org/10.1111/j.1477-7053.1988.tb00088.x.
Повний текст джерелаАнотація:
In the twenty-five years since The End of Ideology was published, the concept of ideology has unravelled completely. What is not considered an ideology today? Ideas, ideals, beliefs, creeds, passions, values, Weltanschauungen, religions, political philosophies, moral systems, linguistic discourses — all have been pressed into service. One hears about ‘communism and capitalism as competing ideologies’, and ‘the failure of the United States [before Reagan] to develop an ideology’. In an essay in the Partisan Review, ideology is defined as ‘fantasy cast in the form of assertion’, a loose and associative form of thought, ‘sharing qualities with pornography …’. A front-page essay in the Times Literary Supplement on pre-Christian religious thought talks of the effects of ‘hostile ideologies (i.e. early Epicureanism) on Christian apologists’. And a book on military strategy is entitled The Ideology of the Offensive: Military Decision Making and the Disaster of 1914.
4
Domingo, Rafael. "The Metalegal God." Ecclesiastical Law Journal 16, no. 2 (April 15, 2014): 147–67. http://dx.doi.org/10.1017/s0956618x14000064.
Повний текст джерелаАнотація:
This article deals with the relation between God and the secular legal systems of Western liberal democracies. It provides a normative argument for the compatibility of God and secular legal reasoning. In our age, in which believing in God is no longer socially axiomatic and the right to religious freedom protects all kinds of theistic and non-theistic religious beliefs, creeds and first philosophies, it seems contrary to religious neutrality for secular legal systems to single out God. This article instead argues that, although God and religion are inextricably intertwined, they affect the legal system in different ways because they are ontologically different. God cannot be reduced to a mere component of theistic religion. A proper understanding of secularisation might call for keeping God outside the legal system but not for driving God out of the public sphere of democratic societies. Secular legal systems are not atheist legal systems; they are legal systems ‘without religion’ but not ‘without God’. Secularisation implies some degree of minimal recognition of God as a metalegal concept. The specific degree of recognition of God appropriate for any given political community depends on its cultural and communitarian identity and should be subject to the rules of democratic procedures and majorities. This is the metalegal God.
5
Cooper, Keith J. "Scientific Method and the Appraisal of Religion." Religious Studies 21, no. 3 (September 1985): 319–29. http://dx.doi.org/10.1017/s003441250001742x.
Повний текст джерелаАнотація:
In looking for criteria by which to assess religious conceptual systems, many philosophers have turned for help to scientific methodology. Perhaps this is because they felt philosophers of science were themselves looking in the right epistemological direction, and had a viable way of describing what they saw. Richard Swinburne has provided a strong, sustained treatment of the application of scientific method to religious truth claims, in The Existence of God. He there makes use of what he sees as ‘the close similarities which exist between religious theories and large-scale scientific theories’ in assessing the epistemic status of belief in God. The goal of this paper will be to give enough of Swinburne's position to see what criteria might be plucked therefrom, to subject both the criteria and the underlying methodology to scrutiny, and to assess where one must go from here in appraising the truth-claims of religion.
6
Lanovyk, Mariana, and Zoriana Lanovyk. "‘Eastern Poems’ by P. Kulish at Crossroads of Asian Mysticism and European Romanticism." Слово і Час, no. 8 (August 11, 2019): 56–75. http://dx.doi.org/10.33608/0236-1477.2019.08.56-75.
Повний текст джерелаАнотація:
The paper considers the main Panteleimon Kulish’s epic poems “Marusia Bohuslavka”, “Baida, Prince Vyshnevetskyi”, “Muhammad and Hadiza” with the focus on their oriental background. The idea of the eastern orientation of P. Kulish originates from the works of V. Shchurat, V. Ivashkiv and others. The main attention is drawn to the fact that Kulish was considerably acquainted with eastern cultures and religious systems (especially those of Near East and Middle East which he had to know as a translator of Bible) and often used eastern concepts in his philosophic and literary works. The researcher traces the influence of different factors in Kulish’s ‘Eastern poems’ at the levels of ideology and imagery. The analysis reveals that the main sources of the author’s creative ideas were the eastern religious mystical systems (such as Islam, Sufi sm) as well as European Romantic works, in particular those by Lord Byron and P. B. Shelley, that were created under the same influence of the eastern philosophic doctrines and philosophy of Spinoza. This content was most vividly embodied in Kulish’s ‘cordocentric’ doctrine contrasting with ‘ratiocentric’ European philosophies. The emphasis on the concept of the heart and emotional sphere is most eloquent and obvious in the image of Woman that is interpreted as the eastern category of eternal femininity. The eastern focus is also noticeable at the thematic level (the concepts of Truth, Love, and Eternity). The main poetical peculiarities of the analyzed works are found in the mystical thinking and belief in the sacred power of the Word. Thus the language of the poems is very allegoric, enigmatic, and mysterious; it rather veils the main meaning than reveals it. So it results in double meaning or multiplicity of interpretations and demands reading the poems with a search for a certain code or cipher for decoding the author’s imagery and parabolic content. That is why the poems leave the impression of paradoxical thinking and remain difficult for understanding which relate them to the works by Lord Byron and P. B. Shelley (“Revolt of Islam”). Probably this combination of Asian mysticism and European philosophies was the main reason why some critics accused Kulish of being ‘non-synthetic’ personality (S. Yefremov). But oriental focus reveals the new way for understanding and interpreting the poems by Kulish, as well as his philosophic doctrine and personal position in life.
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williams, melanie l. "death rites: assisted suicide and existential rights." International Journal of Law in Context 1, no. 2 (June 2005): 183–98. http://dx.doi.org/10.1017/s1744552305002053.
Повний текст джерелаАнотація:
modern life presents us with new, as well as perennial perspectives upon death. this essay explores how we might articulate an apposite conception of rights in relation to death, in a time of a declared respect for individual autonomy and waning adherence to religious belief, and considers these questions with particular reference to the challenges to law and state made by dianne pretty in the months leading up to her death. to such an applicant, with a ‘lay’ experience and apprehension of the role and meaning of law, the prognostications of the court regarding the status of the claim must have seemed surreal indeed – especially where disputable, patchwork value-systems are called upon to lend authority to the decision. the essay concludes that such peregrinations have implications not only for the individual claimant, but for the credibility of law and associated ethics and that the writings of existential philosophers on the subject of death can assist in modelling a more consistent, secular notion of ethics in relation to assisted suicide.
8
Winkler, Earl. "Is The Killing/Letting-Die Distinction Normatively Neutral?" Dialogue 30, no. 3 (1991): 309–26. http://dx.doi.org/10.1017/s0012217300011689.
Повний текст джерелаАнотація:
There is overwhelming consensus today that passively allowing someone to die in medical contexts is sometimes morally permissible and desirable. Active euthanasia, however, remains controversial. The legal systems and the medical establishments of both the United States and Canada maintain absolute, formal prohibitions against direct killing in medical settings. This clearly reflects the deep-seated belief, evident throughout our cultural and religious history, that there is some important moral difference between killing and allowing to die. Yet much that has been written recently on this topic by philosophers has denied moral relevance for this distinction. While this general conclusion appears to have gained popularity, especially within philosophy, the reasons advanced for it seem inconclusive to some. In what follows I examine the principal philosophical argument for the claim of irrelevance. I then develop an alternative view that, to my knowledge, has not been distinctly articulated in the current literature. I begin, however, with a preliminary discussion of the intuitive basis of the distinction between killing and letting die.
9
Long, Ann. "Nursing: a spiritual perspective." Nursing Ethics 4, no. 6 (November 1997): 496–510. http://dx.doi.org/10.1177/096973309700400606.
Повний текст джерелаАнотація:
This article explores and examines the fundamental need for nurses to include the promotion of the spiritual dimension of the health of human beings as well as the physical, mental and social facets if they truly wish to engage in holistic care. The author attempts to define the phenomenon of spirituality, aware of the dilemma that many individuals face when thinking and reflecting on this very personal and intangible issue. To be spiritual is to become fully human, the article argues, and the reverse is also true. Spirituality in health is inextricable in each person’s search for the discovery of the truth about self and the meaning and purpose of life. Healthy communities are the product of healthy individuals who sow spiritual seeds such as unconditional positive regard, acceptance, respect and dignity for the benefit and advancement of individuals and humankind as a whole. The global nature of the phenomenon of spirituality is also shown by using examples of people who demonstrate compassion and communion with other human beings, in other countries in times of suffering, war and disaster. Compassion and empathy is expressed and experienced for victims of earthquakes that happen miles from home and far removed from personal or religious beliefs. Yet at such times we are all connected in the tapestry of life by our own human spirituality and earthiness. Abstract themes like compassion and justice are treated in the text within the context of spirituality. The author argues that being just and fair means that all patients have the right to achieve spiritual healing regardless of their belief systems, culture or creed. The works of some spiritual philosophers are used to reflect on this integral aspect of human caregiving. Historical symbols of spirituality are examined. The need for nurses to explore and reflect on the paradoxical concepts involved in their own spirituality is highlighted. Nurses are the essential providers of care and, therefore, the paper argues, guardians of that essential humanity that ensures that patients never become less than full human beings, whatever their condition, faith, culture or belief, or whoever they may be. The author contends that this responsibility is uniquely essential to being a nurse.
10
Leiter, Brian. "Dlaczego tolerować religię?" Principia 66 (2019): 59–85. http://dx.doi.org/10.4467/20843887pi.19.003.11636.
Повний текст джерелаАнотація:
The majority of legal systems in Western democracies accord special treatment to religions, e.g. exemptions from generally applicable laws if they conflict with religious convictions. Other beliefs do not usually enjoy such far‑reaching tolerance on the part of the state. The article raises the question of how granting such privilege to religious views can be justified. Arguments of some philosophers (e.g. Thomas Hobbes’) which suggest that an intolerant attitude might sometimes be disadvantageous are in fact only instrumental, and do not prove that tolerance is a moral virtue. This last claim only follows from the arguments of John Stuart Mill and John Rawls, who exemplify two basic approaches in ethics, i.e. utilitarianism and deontology. None of the analyzed arguments for freedom of conscience and religion distinguishes between religious and other beliefs, which suggests that the existing differences in their moral and legal treatment cannot be justified. Therefore, the question arises of whether legal regulations regarding religious and other beliefs should not be equated, so that religious views are not privileged.
11
Szto, Peter, Sara Ashencaen Crabtree, He Xuesong, and Karen Rolf. "A cross-cultural East-West appraisal of mental health curricula." Journal of Practice Teaching and Learning 10, no. 3 (December 20, 2012): 55–77. http://dx.doi.org/10.1921/jpts.v10i3.248.
Повний текст джерелаАнотація:
This paper considers findings from a cross-cultural project comparing mental health curricula across three schools of social work located in both China, specifically Shanghai, Hong Kong; and finally, Omaha, USA. Chinese philosophies and belief systems are reviewed as they pertain to mental illness and well-being. Additionally, the influence of dominant discourses informing professional practice and the development of indigenous social work practice are considered. Findings indicate that in the Chinese universities mental health social work curricula appears to balance pedagogical approaches towards providing students with up-to-date knowledge on psychopathology and psychiatric social work, while offering significant weighting to traditional philosophies and belief systems. The discussion revolves around the issue of developing Chinese practitioners equipped to work within medicalised, health settings but with sufficient indigenous knowledge to offer culturally congruent practice to local populations.
12
Ryback, David. "Eastern Sources of Invitational Education." Journal of Invitational Theory and Practice 2, no. 2 (February 11, 2022): 79–86. http://dx.doi.org/10.26522/jitp.v2i2.3760.
Повний текст джерелаАнотація:
Invitational education has epistemological roots in ancient eastern philosophies, particularly the better-known ones such as Buddhism, Taoism and Confucianism. These philosophies share the basic assumptions of invitational education—a sensitivity to and consideration of others' needs, emanating from a continuing awareness of self and inner truth. The purpose of this article is to give a brief introduction to the historical figures who advanced these philosophies, and to present a brief indication of the commonalties these belief systems share with invitational education. In addition, practical applications of each of these philosophies are offered for classroom settings. If this purpose is met, the reader will enjoy not only a broader appreciation of invitational education, but also its enhanced applications as well.
13
Evans, E. Margaret, and Devereaux Poling. "Religious Belief, Scientific Expertise, and Folk Ecology." Journal of Cognition and Culture 4, no. 3-4 (2004): 485–524. http://dx.doi.org/10.1163/1568537042484931.
Повний текст джерелаАнотація:
AbstractIn the United States, lay-adults with a range of educational backgrounds often conceptualize species change within a non-Darwinian adaptationist framework, or reject such ideas altogether, opting instead for creationist accounts in which species are viewed as immutable. In this study, such findings were investigated further by examining the relationship between religious belief, scientific expertise, and ecological reasoning in 132 college-educated adults from 6 religious backgrounds in a Midwestern city. Fundamentalist and non-fundamentalist religious beliefs were differentially related to concepts of evolution, adaptation, and extinction. Biological expertise (r = .28) and creationism (r = –.46) were significantly and differentially related to the endorsement of the Darwinian concept of common descent. Yet, creationists were more likely to reject macroevolutionary than microevolutionary concepts. Overall, the greater the taxonomic distance between species, the less likely were participants to agree that species-pairs had common ancestors. It is argued that lay adults from contemporary industrialized societies adopt a view of evolution in which species adapt to novel environments, but remain the same "kind" despite changes. Therefore, extinction is considered unlikely and the relations between micro- and macroevolution misconstrued. Lay-adults' species concepts appear to be an amalgam of a common-sense understanding of species and of evolutionary ideas, modified but not transformed by religious and scientific beliefs. Finally, it is argued that the development of scientific expertise does not involve the radical transformation of ingrained worldviews. Rather, scientists select specializations that are compatible with their existing philosophies, then consciously apply the constructs of their disciplines in order to transcend their common-sense folk beliefs.
14
Balcerowicz, Piotr. "Logic in religious and non-religious belief systems." International Journal for Philosophy of Religion 84, no. 1 (October 24, 2017): 113–29. http://dx.doi.org/10.1007/s11153-017-9646-x.
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McCullough, Matthew. "‘An Art That Reaches Beyond the World’: Sir Arthur Bliss and Music as Spirituality." Religions 13, no. 12 (December 5, 2022): 1186. http://dx.doi.org/10.3390/rel13121186.
Повний текст джерелаАнотація:
Throughout his life, British composer Sir Arthur Bliss (1891–1975) placed great importance on the value of music. He saw it as something that could bring peace and healing and as an ‘art that reaches beyond the world.’ In his artistic creed, set out in 1934, Bliss speaks of music as inherently linked with emotion in its form as a crucial mode of human expression, both in listening and in its composition. His philosophies on these are fairly well documented; he spoke publicly on contemporary composition and wrote extensively on his own experiences with music, not least in his autobiography, As I Remember. Equally, he and his wife both write of his music as an embodiment of the ‘private’ Arthur Bliss, one in which we might find something of the man hidden from the general public. With this in mind, and given Bliss’s view of music as something with spiritual value, this article aims to examine his previously neglected philosophies on composition, exploring themes of emotion, identity, and destiny through an exegesis of his writings, lectures, and broadcasts, and by probing the composition and context of A Colour Symphony, Meditations on a Theme by John Blow, and Shield of Faith. Using a lens of Douglas Davies’ idea-value-belief series supported by Davies’ theory of cultural intensification it argues that, for Bliss, music can be seen as more than an idea—it was a value, a belief, and perhaps even a religious belief. In its conclusion, this article suggests that we can uncover a form of spirituality in Bliss’s attitude to music and view this attitude as something which acts ‘against death’.
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Philpot, Tasha S., and Eric McDaniel. "Black Religious Belief Systems and Political Participation." National Review of Black Politics 1, no. 3 (July 2020): 374–95. http://dx.doi.org/10.1525/nrbp.2020.1.3.374.
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Political science research has shown that attending religious institutions promotes Blacks’ political participation by developing civic norms, skills, and networks. Fewer studies, however, examine what role religious beliefs play in promoting the political participation of African Americans. Inasmuch as religious beliefs are at the heart of what binds people to their religious institutions, it is also important to examine how variations in the way people conceptualize their religious duties affect their willingness to engage the political system. Thus, this article adds to the existing research by examining two religious belief systems prominent in Afro-Christianity: the Prosperity Gospel, which emphasizes individualism and divine favor; and the Social Gospel, which emphasizes working to achieve a just society. Using original survey data, the analyses find that the Social Gospel is associated with higher levels of political engagement and participation among Blacks, while the Prosperity Gospel is associated with lower levels.
17
Juozelis, Evaldas. "Religious Dimensions in Transhumanist and Posthumanist Philosophies of Science." Conatus 6, no. 1 (September 19, 2021): 125. http://dx.doi.org/10.12681/cjp.24582.
Повний текст джерелаАнотація:
The article discusses transhumanism and posthumanism as marginal trajectories of the modern philosophy of science, which, however, distinctly influence the mainstream narrative of science and societal relations. Among the decisive determinants of this impact is trans/posthumanism’s para-religious content that replenishes a conceptualised process of cutting-edge scientific practices and ideals. In particular, transhumanism and posthumanism evolve as ideological exploiters of seemingly obsolete forms of religiosity, for they simultaneously exploit and reinvent the entire apparatus of the scientific, political, and moral activity in Western societies. Avant-garde secular worldviews tend to be religious in the sense that their ultimate quest is the transformation of humans into certain historical entities, which are capable of rearranging their own systems of order.
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ROHRSCHNEIDER, ROBERT. "Environmental Belief Systems in Western Europe." Comparative Political Studies 26, no. 1 (April 1993): 3–29. http://dx.doi.org/10.1177/0010414093026001001.
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For most parts of the 20th century, class and religious predispositions guided individuals' perceptions of the political space in Western Europe. Recently, however, analysts have noted the weakening of class and religious cleavages. Moreover, new social movements emerged in Western Europe, despite the inapplicability of traditional class and partisan cues to ecological issues. In light of the presumed lack of sophistication of mass publics, these developments raise the following question. What mental structures, if any, do individuals employ in evaluating competing Old and New Politics issues? In an attempt to answer the question, we analyze citizens' environmental belief systems in four West European countries. We find that environmental belief systems are substantially constrained by general political predispositions in Germany and the Netherlands. In contrast, environmental attitudes are significantly less constrained in France and Great Britain. These crossnational variations in belief systems constraint are attributed to varying activity levels of environmental elites. The implications of these findings for the sources of belief systems constraint and for the sophistication of mass beliefs are assessed.
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Deconchy, Jean-Pierre. "Religious belief Systems: Their Ideological Representations and Practical Constraints." International Journal for the Psychology of Religion 1, no. 1 (January 1991): 5–21. http://dx.doi.org/10.1207/s15327582ijpr0101_2.
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Peterson, Mark, and Elizabeth A. Minton. "Teaching belief systems in marketing classes." Journal of International Education in Business 11, no. 1 (May 8, 2018): 43–62. http://dx.doi.org/10.1108/jieb-05-2016-0009.
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Purpose Marketing students need better grounding in understanding major worldviews of the twenty-first century, given nearly guaranteed, international interactions with stakeholders. As such, the purpose of this paper is to develop a pedagogy focused upon secular and religious worldviews that can be used effectively in the classroom. Design/methodology/approach A cross-cultural study using data from the USA and China examines current worldview understanding among business school students. A training session in worldviews is then conducted, and a follow-up study is used to assess worldview learning and further interest in learning more about worldviews. Findings Student understanding of worldviews is increased through a 1.5-h teaching session. Students’ interest in learning more about worldviews significantly increased after the teaching session. Practical implications Worldview training is an effective way to prepare students for interacting with stakeholders in the increasingly global world in which these students will eventually work. Business schools need to incorporate worldview training in international marketing courses, at a minimum, or offer complete courses in worldviews and related applications to business operations. Originality/value Prior research has not tested worldview training on business students, especially when comparing student learning in a more religious-based culture (USA) and a more secular-based culture (China). Thus, this research shows that worldview training is effective regardless of the culture it is used in, which is important to informing students in a growing global marketplace.
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Sykes, Wilbert R. "Belief systems in administration and training." Journal of Religion & Health 28, no. 2 (1989): 97–108. http://dx.doi.org/10.1007/bf00996067.
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Livingston, Kenneth. "Religious Practice, Brain, and Belief." Journal of Cognition and Culture 5, no. 1-2 (2005): 75–117. http://dx.doi.org/10.1163/1568537054068633.
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AbstractIt is a common assertion that there is a fundamental epistemological divide between religious and secular ways of knowing. The claim is that knowledge of the sacred rests on faith, while knowledge of the natural world rests on the evidence of our senses. A review of both the psychological and the neurophysiological literatures suggests, to the contrary, that for many people, religious experiences provide powerful reasons to believe in the supernatural. Examples are given from reports of mystical or transcendent experiences to show that those experiences are taken as evidence in support of religious belief, both by those who have the experiences, and by those who are connected in various ways to the believer. A large body of research shows that such experiences can be linked directly to particular neurophysiological events, but it is argued that this is not sufficient to support a simple reductionist analysis. Studies are described that make it clear that anomalous experiences do not become meaningful until interpreted through the lens of prior belief, and that existing religious doctrine is the most common source of that interpretive framework. It is argued that religious systems tend to promote practices that increase the likelihood of religious experiences that are easily interpreted as evidence in support of core beliefs of the tradition. There is thus an evolving synergy between the experienced and the doctrinal, but it is a synergy that is at bottom supported by ordinary processes of induction and deduction, operating on distinctive kinds of evidence.
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Fatic, Aleksandar. "Religious faith and the modalities of tolerance in a liberal society." Theoria, Beograd 56, no. 1 (2013): 59–78. http://dx.doi.org/10.2298/theo1301057f.
Повний текст джерелаАнотація:
The paper discusses three aspects of belonging to religious systems of belief within a modern liberal society, namely (1) the sincerity and consistency of belief, (2) the possibility of exteriorization of belief through broader social interactions or transactions, and (3) the relationship between religious belief and the modern concept of affirmative tolerance, or affirmation of differences, which has become a pronounced public policy in multicultural liberal societies. The author argues that, while negative tolerance allows sincere religious belief to flourish in the private sphere and for benevolence to be shown to those who are seen as mistaken in their beliefs, affirmative tolerance opens an array of logical issues. The demand to extend potential substantive validation to opposed beliefs produces the ricochet effect of de-validating one?s own beliefs. This creates difficulties for religious communities when issues at stake are beliefs that, in the respective belief-systems, are definitive of the moral goodness and moral badness. Upon a more careful examination of the logical relations between the soteriological promises characteristic of what is sometimes called the ?substantive? layer of religiousness, on the one hand, and the public expectation of a tolerant coexistence of religious communities on a social level, on the other hand, it becomes clear that the tolerance required can only be a negative tolerance. Any expectation of affirmative tolerance de-values the soteriological script of the respective system of religious belief, and is thus likely to lead to serious disturbances in a liberal context of multi-cultural coexistence. The author argues that the recent political announcements of a ?failure of the multicultural experiment? are caused by the aggressive pursuit of ?affirmative tolerance? rather than by any in-built intolerance of others in any of the large religious belief systems now prevalent in the liberal democratic world.
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Dornan, Jennifer L. "Beyond Belief: Religious Experience, Ritual, and Cultural Neuro-phenomenology in the Interpretation of Past Religious Systems." Cambridge Archaeological Journal 14, no. 1 (April 2004): 25–36. http://dx.doi.org/10.1017/s0959774304000022.
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While there is growing agreement within anthropology and archaeology that notions of ‘experience’ can contribute to our interpretations of the past, this article suggests that there is a need to incorporate insight gathered from the fields of cultural phenomenology and cultural neuro-phenomenology into general anthropological understandings of cross-cultural religious experience. Specifically, this article explores the insight offered by cultural neuro-phenomenology into the relationships between religious symbolism, ritual, power, religious belief, and individual religious experience. In assessing the role that belief, as instantiated through ritually-induced religious experience, plays in the maintenance or alteration of state-level religious systems, this article will outline the ways in which this insight may both help us better to understand past religious experience as well as to interpret the maintenance and alteration of past religious systems. To demonstrate the potential of this approach, this article will conclude with a brief discussion of the fall of the Classic Maya state religious system.
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Currie, Alexandra. "Religious and cultural belief systems regarding death and the deceased body and their potential to impact upon forensic practice: eastern religious belief systems and maori culture." Pathology 43 (2011): S25. http://dx.doi.org/10.1016/s0031-3025(16)33136-1.
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T, Selvanayagam. "Beliefs in Cho Dharman's Novels." International Research Journal of Tamil 4, no. 3 (July 30, 2022): 252–58. http://dx.doi.org/10.34256/irjt22337.
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Humanity and belief systems have been found inseparable down the ages. Almost every culture has a unique way of understanding and celebrating its belief systems from birth to death. Though all religious traditions find their origin within human culture and civilization, people generally believe that they obtain God’s blessings for their welfare through their religious rituals and practices. One of those ancient cultures is of those people whom we call “people living in Karisal Mann.” Their life is intertwined with Karisal Man. Cho Dharman’s love and passion for these people is unparalleled. His writings vividly portray the unique characters in their religious cultures and rituals. This essay aims to bring out his idea of belief systems found among “People who live in Karisal Mann.”
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Stoeber, Michael. "Personal Identity and Rebirth." Religious Studies 26, no. 4 (December 1990): 493–500. http://dx.doi.org/10.1017/s0034412500020692.
Повний текст джерелаАнотація:
Western philosophers are generally very unsympathetic to the notion of reincarnation, especially the idea of rebirth in another body in this world. This paper will argue that retributive rebirth as it is traditionally understood in Hindu thought involves serious problems given the ambiguousness of personal identity in the conception, difficulties which are born out in a moral tenuousness and which bring the reasonableness of the belief into question. However, though this conception of rebirth is the culturally and historically dominant version in Indian thought, it is not the sole conception. The ‘soul-making’ version I will develop and defend in this paper does not overcome the ambiguity associated with personal identity in the retributive version, but it nevertheless reasonably overrides the problems retributive rebirth encounters in such an association. And though soul-making rebirth is quite different in tone and in emphasis from the traditionally dominant retributive version, it can be found in varying degrees in certain Hindu philosophies, most vividly perhaps in Aurobindo Ghose. Moreover, this conception is not exclusive to Hinduism and is compatible even with some Christian theologies.
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Lepik, Peet. "(Religious) belief and atheism from a semiotic viewpoint." Sign Systems Studies 43, no. 1 (June 10, 2015): 48–76. http://dx.doi.org/10.12697/sss.2015.43.1.03.
Повний текст джерелаАнотація:
The article attempts to give a semiotic definition of the intellectual attributes of belief (in its broader sense), religious belief and atheism, treating all three of them as sign systems – cultural languages.To define the formal structure of the phenomenon of religion, five aspects of the corresponding communicative act should be considered – the orientational, the sign-creating, the cognitive, the teleological and the energetic ones. Belief as an orientational act cannot be treated without including autocommunication: the I-you relation is accompanied by the I-I relation in the form of vertical and horizontal topological imaginations. The sign-creating aspect of belief is expressed, on the one hand, in the performative characteristics of utterances (utterance = act) and, on the other hand, in symbolic mnemonic programming. As a cognitive act, communication typical of belief is mythological, expressing identification with the addressee and the subjective eternity of the relation. Teleologically, belief is connected with the existential projection; energetically we treat belief as energeia – the creative force of man. Relying on the Scriptures and theological literature (mainly the works of Paul Tillich), the article analyses the appearance of all these communicative characteristics in religious sign-creating.Atheism as negation of God is formally an antithetic structure of thinking, which is characterized by the symmetry of the antithetic plus-side with the intellectual characteristics of the minus-side. Based on the characteristics of belief, it is particularly interesting to observe how Marx (and his disciples) have “furnishedˮ the orientational, teleological and energetic characteristics of atheism, and how the dedicative structure of thinking has also given birth to earthly gods.
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Paloutzian, Raymond F. "Relating Theologies and Belief Systems to Scientific Psychology: Recent Approaches and Perspectives." Journal of Psychology and Theology 17, no. 4 (December 1989): 376–78. http://dx.doi.org/10.1177/009164718901700408.
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Recent attempts to relate theologies and belief systems to psychological concepts and research are based on three basic methodologies: (a) Documenting a parallel between psychological and theological concerns, (b) using religious belief and behavior as variables in basic psychological research, (c) suggesting theological reality as part of the process that accounts for religious experience. These fundamental approaches underlie both the articles in the present issue (Donahue, 1989; Hertel, 1989; Hood, 1989; Spilka & Bridges, 1989; Williams, Taylor, & Hintze, 1989) and earlier attempts at integration. The meaning and limits of each are clarified.
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O'brien, Mary R., and David Clark. "Spirituality and/or religious faith: A means for coping with the effects of amyotrophic lateral sclerosis/motor neuron disease?" Palliative and Supportive Care 13, no. 6 (April 8, 2015): 1603–14. http://dx.doi.org/10.1017/s1478951515000097.
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AbstractObjective:The notion of spirituality/religious belief is recognized internationally as a domain within end-of-life care and is important in patients' and carers' quality-of-life. When faced with incurable illness, patients often become more philosophical about their life; many seek comfort in spiritual or religious philosophies. Our intention was to understand how personal spirituality and religious faith might help those living with amyotrophic lateral sclerosis/motor neuron disease (ALS/MND) cope with their impending death.Method:Unsolicited narratives (internet and print-published) written by individuals diagnosed with the terminal condition of ALS/MND were analyzed thematically. Narratives from 161 individuals diagnosed with ALS/MND written over a period of 37 years (from 1968 to 2005) were included.Results:Our findings reveal that religious faith sustains and helps people to avoid despair, and personal spirituality helps them make sense of what is happening to them.Significance of Results:The use of personal narratives by people with ALS/MND has provided a vehicle for sharing their deepest spiritual and religious thoughts with others. The place of spirituality and religious faith within ALS/MND care should not be underestimated. Assessment of religious or spiritual needs should become a routine part of practice and is the responsibility of all members of the multidisciplinary team.
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Randall, Tom M. "Supernatural Belief and Political Alienation." Perceptual and Motor Skills 84, no. 3_suppl (June 1997): 1394. http://dx.doi.org/10.2466/pms.1997.84.3c.1394.
Повний текст джерелаАнотація:
27 self-identified third-party conservative voters gave unusually high endorsements of supernatural phenomena. Their supernatural beliefs were not related to strong religious belief. More likely these voters are a group of politically alienated people whose supernatural leanings are consistent with their protest voting.
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Snellman, Lauri Juhana Olavinpoika. "Hamann's Influence on Wittgenstein." Nordic Wittgenstein Review 7, no. 1 (June 26, 2018): 59. http://dx.doi.org/10.15845/nwr.v7i1.3467.
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The paper examines Johann Georg Hamann’s influence on Ludwig Wittgenstein’s late philosophy. Wittgenstein’s letters, diaries and Drury’s memoirs show that Wittgenstein read Hamann’s writings in the early 1930s and 1950s. Wittgenstein’s diary notes and the Cambridge lectures show that Wittgenstein’s discussion of Hamann’s views in 1931 corresponds to adopting a Hamannian view of symbols and rule-following. The view of language as an intertwining of signs, objects and meanings in use forms a common core in the philosophies of Hamann and Wittgenstein. The harmony of language and reality takes place in communicative use, so non-communicative private languages and pre-linguistic ideal forms of representation are not possible. Language is a free response to reality, and it involves belief-systems and trust.
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Oberg, Andrew. "Dry, Weary, Smiling Bones: Finding a ‘Yes’ through Hebrew Narrative and a Reduced Spirituality." Religions 13, no. 1 (January 15, 2022): 78. http://dx.doi.org/10.3390/rel13010078.
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Life can be a difficult phenomenon to acquiesce to, much less embrace. Tragedy is seemingly around every corner, and very many philosophies and faiths both ancient and modern have championed the exit from existence over its entrance. Existentialism and nihilism proclaim the seizure or suicide of one’s undesired birth, moksha and nirvana the blessed non-return of a wandering soul. Yet against these currents the Jewish ideational approach to being, with its ever-old and newness, has consistently given the world a ‘yes’, and this apparently despite having every reason not to; although perhaps “because” is more appropriate to that prior clause than “despite”. In what follows we therefore consider how we might uncover from within Judaism an abstracted “spirituality” for our times, a numinousness that is not necessarily a “belief”: a “faith” that is more in line with a hope. Our objective is to learn how to think differently rather than to convert, and thus towards this more modest goal we set out to explore some images from Hebrew poetry and narrative, attempting to bring forth core conceptualities which could then be applied to an affirming notional framework befitting anyone who would ponder—who would feel—a way through. How might we state this ‘yes’ for our lives?
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Ndemanu, Michael T. "Traditional African religions and their influences on the worldviews of Bangwa people of Cameroon." Frontiers: The Interdisciplinary Journal of Study Abroad 30, no. 1 (January 31, 2018): 70–84. http://dx.doi.org/10.36366/frontiers.v30i1.405.
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This essay explores the traditional African religious beliefs and practices of the people of Bangwa in the Southwestern region of Cameroon in order to uncover how those beliefs influence their thought processes and worldviews. In the course of rethinking and re-examining their belief systems and their traditional religious practices, the following themes emerged: religious sacrifices, observance of the Sabbath, belief system, incontrovertible belief in God, sorcery and divine retribution, the dead and the living, inequality and class divide, dreams and interpretation, names and religious identity. The implication of the essay is that study abroad should encompass religious studies that help study abroad students learn ways of thinking and knowing of their host countries.
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Kopf, Gereon. "Ambiguity, Diversity and an Ethics of Understanding:." Culture and Dialogue 1, no. 1 (July 23, 2013): 21–44. http://dx.doi.org/10.1163/24683949-00101002.
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The world in the global age is characterized by a diversity of cultures, philosophies, religious traditions, and by a political landscape that increasingly features a multiplicity of powers or at least sides. Thus, an increasing amount of voices suggests the inevitability of multiculturalism, “intercultural philosophy,” religious dialogue, and political multilateralism. At the same time, however, the step from the fact of diversity to pluralism, that is the belief that diversity is a value, is frequently questioned. What is missing in this debate on pluralism, however, is a genuine philosophy of diversity, that is, a philosophy that takes into account the fact of diversity without succumbing to either particularism or universalism. This essay will try to examine the metaphysical conditions for diversity in order to suggest a philosophical position that takes seriously the diversity of cultures, traditions, and positions, without denying their individual particularities and idiosyncracies, on the one hand, and yet allows the theorist to envision a philosophy that does justice to the postmodern predicament, on the other.
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Kennedy, Ann-Marie, Cathy McGouran, and Joya A. Kemper. "Alternative paradigms for sustainability: the Māori worldview." European Journal of Marketing 54, no. 4 (March 9, 2020): 825–55. http://dx.doi.org/10.1108/ejm-01-2018-0043.
Повний текст джерелаАнотація:
Purpose The authors do not claim that the following represents the views of any one tribe but instead the culmination of the academic literature written on the topic. Marketing’s current Western dominant social paradigm (DSP) is said to perpetuate “green”, yet unsustainable practices. The DSP does not support strictly pro-environmental practices and its proposed alternative, the new environmental paradigm (NEP), lacks in-depth conceptualisation, especially concerning business and marketing activities. However, the two paradigms contrast so much that a shift from one to the other is vehemently argued against and conceptually rife with problems. This paper aims to expand upon the merits of the NEP using indigenous people’s environmental philosophies – specifically the Māori people of New Zealand[1] – as examples of historically supported and successful sustainable philosophies. It conceptualises the Māori view to provide a more practical alternative to the DSP and includes propositions for marketing implementation of this perspective. Findings By explicating both the DSP and NEP and reflecting on each through an indigenous Māori view, this paper provides propositions for a broadened paradigm that supports sustainability and its application for sustainable marketing. Research limitations/implications The implications of this research are in the area of paradigm development and in providing an alternative paradigm to that of the DSP. This paper is the first to fully explicate parts of the NEP and considers a solution to the problems of changing the current DSP so drastically by broadening the NEP using a Māori worldview. Practical implications The propositions and examples provided in this work give practical application of the newly presented paradigm for marketers influenced by indigenous belief systems. Originality/value This paper is the first to explicate parts of the NEP and broaden its reach by integrating a Māori worldview as an alternative to drastically changing the current DSP. It does so by proposing that marketers embrace a middle ground that is influenced by indigenous belief systems.
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Hodge, David R. "Equally Devout, but Do They Speak the Same Language? Comparing the Religious Beliefs and Practices of Social Workers and the General Public." Families in Society: The Journal of Contemporary Social Services 83, no. 5 (October 2002): 573–84. http://dx.doi.org/10.1606/1044-3894.56.
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While the profession is witnessing growing interest in addressing consumers' spiritual and religious strengths, no studies have explicitly sought to compare the religious values of social workers with those of the general public. This study uses a nationally representative data set, the General Social Survey, to compare the beliefs and practices of graduate-level (n = 53) and bachelor-level (n = 92) social workers with those of the lower, working, and middle classes. The results suggest that the contents of belief systems differ, particularly between graduate workers and the lower and working classes, with social workers being more likely to endorse liberal religious beliefs. Yet, while the belief systems differed, there was little variation in expression, as social workers were roughly as likely to attend services and consider themselves strong adherents of their faith as members of the lower, working, and middle classes. The paper concludes by discussing some of the implications of the difference in belief systems.
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Miller, Lynneth J. "Divine Punishment or Disease? Medieval and Early Modern Approaches to the 1518 Strasbourg Dancing Plague." Dance Research 35, no. 2 (November 2017): 149–64. http://dx.doi.org/10.3366/drs.2017.0199.
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Using writings from observers of the 1518 Strasbourg dancing plague, this article explores the various understandings of dancing mania, disease, and divine judgment applied to the dancing plague's interpretation and treatment. It argues that the 1518 Strasbourg dancing plague reflects new currents of thought, but remains closely linked to medieval philosophies; it was an event trapped between medieval and modern ideologies and treated according to two very different systems of belief. Understanding the ways in which observers comprehended the dancing plague provides insight into the ways in which, during the early modern period, new perceptions of the relationship between humanity and the divine developed and older conceptions of the body and disease began to change, while at the same time, ideologies surrounding dance and its relationship to sinful behavior remained consistent.
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Botha, Derek. "MENTAL SUFFERING: BUDDHISM, A POST MODERNIST WESTERN VIEW, AND THE MUTUAL “PATH TO HAPPINESS”." Psychological Thought 15, no. 2 (October 30, 2022): 18–39. http://dx.doi.org/10.37708/psyct.v15i2.480.
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In this article are compared the underpinning beliefs, ideas, and practices between Tibetan Buddhist philosophies, with Western understandings about mental suffering in living, and the nature of contextual issues that structure the recovery from such suffering. On the basis of this undertaking, in the study were explored the similarities and relationships of the Buddhist belief that it is possible to end the suffering in life, and then venture on “the path to happiness”, compared with a Western, post-modern narrative informed approach to psychotherapy for persons in relationship with mental suffering. The analysis of the historic and current belief systems has indicated similar philosophical and practical positioned relationships between Tibetan Buddhism’s Four Noble Truths, and current Western understandings of mental suffering, and a narrative informed approach to psychotherapy. These comparative constructs, that span many centuries, should provide supportive insights and considerations to current understanding of causes, and the nature of human responses to living experiences that initiate and maintain mental suffering. In addition, they should also promote confidence for discerning perceptions and support for person’s to deal effectively with phenomena resulting in mental suffering, with a narrative informed approach to psychotherapy.
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Isno, Mohammad. "Kedudukan dan Sistematika Filsafat Ilmu dalam Rasionalisasi Ilmu Pengetahuan." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 6, no. 2 (April 18, 2017): 25. http://dx.doi.org/10.32616/tdb.v6.2.15.25-32.
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Rationalization Science happened since Rene Descartes with a skeptical attitude-metodisnya doubting everything, except him who is hesitant (cogito ergo sum). This attitude continued in Auf Klarung, an era which is an attempt to reach a rational man about himself and nature. The purpose of this paper is to describe the position and systematic philosophy of science in the rationalization of science. Relates to a process of rationalization of knowledge derived from sensory experience, both of which have been declared a scientific or unscientific, using logic, everything that has been known empirically as well as on the basis of faith more easily accepted by common sense. Philosophy has the ability to add one's faith in religion, but "if either apply it" will make people doubt his belief in the teachings of the sacred. What according to religious teachings enough to be felt, the philosophies need to be considered, so the feeling for religion is an act of rational and logical.
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Isno, Mohammad. "Kedudukan dan Sistematika Filsafat Ilmu dalam Rasionalisasi Ilmu Pengetahuan." Ta'dibia: Jurnal Ilmiah Pendidikan Agama Islam 6, no. 2 (April 18, 2017): 25. http://dx.doi.org/10.32616/tdb.v6i2.15.
Повний текст джерелаАнотація:
Rationalization Science happened since Rene Descartes with a skeptical attitude-metodisnya doubting everything, except him who is hesitant (cogito ergo sum). This attitude continued in Auf Klarung, an era which is an attempt to reach a rational man about himself and nature. The purpose of this paper is to describe the position and systematic philosophy of science in the rationalization of science. Relates to a process of rationalization of knowledge derived from sensory experience, both of which have been declared a scientific or unscientific, using logic, everything that has been known empirically as well as on the basis of faith more easily accepted by common sense. Philosophy has the ability to add one's faith in religion, but "if either apply it" will make people doubt his belief in the teachings of the sacred. What according to religious teachings enough to be felt, the philosophies need to be considered, so the feeling for religion is an act of rational and logical.
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Jackson, Karen. "Midwives' decision making during normal labour and birth: a decision making framework." British Journal of Midwifery 30, no. 11 (November 2, 2022): 615–25. http://dx.doi.org/10.12968/bjom.2022.30.11.615.
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Background/Aims Understanding how midwives make decisions and what influences those decisions during labour and birth might illuminate why childbirth is straightforward for some women but needs a more interventionist route for others. The aim of this study was to explore midwifery decision-making during normal labour and birth. Methods An interpretivist epistemology with a case-study approach was used for this study, which involved data collection at two case sites. The participants were midwives on duty at two labour suites of large regional teaching hospitals in the East Midlands. Focus group interviews, observations, diary keeping and documentary reviews were included. Results There were five main themes. The central theme was ‘the hybrid midwife’. Within this theme, midwives were found to be operating in dualistic belief systems. They were operating between woman-centred, intuitive philosophies and associated decision-making approaches, and organisation-centred, hypothetico-deductive philosophies and related decision-making strategies. From the literature review and study findings, the situated, dynamic midwifery decision-making framework ‘focus on straightforward labour and birth’ was developed to assist in midwifery decision-making. Conclusions Decision-making in normal labour and birth is a complex phenomenon, influenced by many factors. Midwives have to balance decision-making strategies that are appropriate for childbearing women across all risk categories. However, they do not always appear to be fully prepared for the reality of decision-making in clinical practice.
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Bhatt, Mahesh Prasad. "‘Spiritualism’ As The Religion Of Future Or ‘Spiritual Revolution’ In 21st Century." West East Journal of Social Sciences 8, no. 2 (August 15, 2019): 191–201. http://dx.doi.org/10.36739/wejss.2019.v8.i2.27.
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The evolution of Cognitive Thinking changed the thought processes of the human brain those which we carry forward from our ancestors in the animal kingdom as thoughts of fear, fight, and flight which was necessary for the survival of a species, into evolved thought processes of religions, cultures, philosophies, and science. The Spiritual Thought Process which grew in this ecosystem of different thoughts helped in creating, controlling, reforming, correcting, and further changing of Humanity. We can find many definitions of ‘Spirituality’ in different texts, but most of the time it is connected to the religions directly or indirectly. ‘Spirit’ or ‘Soul’ also defined and perceived in innumerable ways in religions, cultures, science, and philosophies, which makes complex to define Spirituality. Most of the time we follow a religion or belief (including atheism) to realize our Spirituality. With all practical purposes and to make it less complicated, we can consider all positive thoughts of enriching and propagating life in its different forms in religions, cultures, philosophies, and science as Spiritual Thoughts. Therefore, the spiritual thoughts always helped in solving and finding the solutions for different conflicting human thoughts of religions, cultures, nationalities, ethnicities, etc. including science by creating channels for communication between different ideas and their followers. If we follow the human history of last few thousand years, it is evident that the human cognitive thinking is evolving to the dimensions where Scientific Thought Processes are getting prominence among all major thought processes of religion, cultures, and philosophies. The new scientific theories like Evolutionary Theories and Quantum Physics have a tremendous impact on the ecosystem of human thought processes with a noticeable shift in religious and philosophic descriptions of life and its existence in the light of concepts of matter and energy. We are in an era of mutual coexistence of religion and science helping each other at the level of society as well as at the level of individual human thinking. We can see a common evolved thought which is always positive and progressive to nurture life on earth in all types of ideas, this evolved thought can be considered as ‘Spiritual Thought’ or ‘Spirituality’ by various existing definitions available. After the Industrial revolution specifically in the last 50 years with the rapid development of science and technology we are having fewer wars, far less violent conflicts, and enhanced cooperative efforts to save the planet. Though humanity is facing challenges, simultaneously the collective human efforts are becoming more effective and helpful with the creation of a ‘Global Village’ with improved technological means for communications. After ‘Industrial Revolution’ we are heading towards a ‘Spiritual Revolution’ where science, religions, and cultural philosophies are appearing to amalgamate with all their positivity, with tremendous corrective impact on their negativities. The future of humanity in the 21st century is going to be more Spiritual and less Religious where science and technology are going to play a more significant role in defining life beyond human existence.
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Salamon, Janusz. "Atheism and Agatheism in the Global Ethical Discourse: Reply to Millican and Thornhill-Miller." European Journal for Philosophy of Religion 7, no. 4 (December 22, 2015): 197–245. http://dx.doi.org/10.24204/ejpr.v7i4.94.
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Peter Millican and Branden Thornhill-Miller have recently argued that contradictions between different religious belief systems, in conjunction with the host of defeaters based on empirical research concerning alleged sources of evidence for ‘perceived supernatural agency’, render all ‘first-order’, that is actual, religious traditions positively irrational, and a source of discord on a global scale. However, since the authors recognise that the ‘secularisation thesis’ appears to be incorrect, and that empirical research provides evidence that religious belief also has beneficial individual and social effects, they put forward a hypothesis of a ‘second-order religious belief’, with Universalist overtones and thus free of intergroup conflict, and free of irrationality, since supported (solely) by the Fine-Tuning Argument. While granting most of their arguments based on empirical research and embracing the new paradigm of the atheism/religion debate implicit in their paper, I contend that Millican’s and Thornhill-Miller’s proposal is unlikely to appeal to religious believers, because it misconstrues the nature and grounds of religious belief. I suggest that their hypothesis may be refined by taking into account a view of axiologically grounded religious belief that I refer to as ‘agatheism’, since it identifies God or the Ultimate Reality with the ultimate good (to agathon). I submit that agatheistic religious belief which is explicitly or implicitly presupposed in the first-order religious traditions as their doxastic core can be shown to be rational, and allows us to frame the relations between fundamental beliefs of adherents of various religions and worldviews in a non-conflictual way, conducive of their constructive participation in the global ethical discourse.
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Bhattacharya, Ramkrishna. "Dharmaśāstra vis-à-vis Mokṣaśāstra: The Special Position of the Veda in the Philosophies in India". Revista Guillermo de Ockham 16, № 1 (13 червня 2018): 9–20. http://dx.doi.org/10.21500/22563202.3578.
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The principal philosophical systems of India are divided into two branches: āstika and nāstika. This division, however, is basically religious, not philosophical or logical. Whatever might have been the original meanings of these two terms, so far as Indian philosophical literature is concerned, āstika means Veda-abiding and nāstika, non-Veda-abiding. This is an instance of the intrusion of Dharmaśāstra into Mokṣaśāstra: the rules of religious law operating on what was claimed to be the science of freedom (mokṣa/mukti). Thus, religious law had its position asserted and the materialists along with the Jains and the Buddhists were declared to be outside the Vedic fold.
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Lim, Benita. "Finding Balance and Harmony." Indonesian Journal of Theology 9, no. 1 (August 12, 2021): 41–61. http://dx.doi.org/10.46567/ijt.v9i1.172.
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As Christianity arrived on the shores of Singapore closely following British colonization, Western missionaries introduced their interpretation of the Holy Communion into a foreign land and space that was experiencing its first brushes with Western modernity. Contemporaneously, the movement of modernity continues to make an impact upon an important element of life closely intertwined with religious folk practices and culture of locals: food. In the face of modernizing foodscapes and primordial religious backgrounds, converts from Chinese religious traditions to Christianity find themselves navigating the dissonance of Western Holy Communion theologies with the Chinese philosophies of food. How might churches in Singapore begin to respond to the tensions arising when these two philosophical systems meet, and when Christians and churches seem to appropriate “syncretistic” theologies into their liturgical behavior? This article undertakes an interdisciplinary effort by employing social science to explore the modernizing of food in Singapore, as well as engaging Chinese philosophies of food and the body to explain tensions among converts from Chinese religious traditions, and the resistance of local churches towards Chinese understandings of food rituals in the partaking of the Holy Communion. It will also briefly propose that interdisciplinary studies, including liturgical studies, will be essential in developing a more robust theology of the Holy Communion among churches, thereby enhancing its witness within and without.
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Satyanarayana, KVVS Satyanarayana. "The religious prism of South East - Asia." International Journal of Interdisciplinary and Multidisciplinary Research 6, no. 8 (August 5, 2021): 54–68. http://dx.doi.org/10.54121/2021/148401.
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When two or more religious belief systems are combined into a new system, this is known as religious syncretism. It may also be defined as the incorporation of beliefs from unconnected traditions into a religious tradition. Polytheism and numerous religious affiliations, on the other hand, are seen as diametrically opposed to one another. These situations can arise for a variety of reasons, with the latter scenario occurring quite frequently in areas where multiple religious traditions coexist in close proximity to one another and are actively practised in the culture. It can also occur when a culture is conquered, with the conquerors bringing their religious beliefs with them but not succeeding in completely eradicating the old beliefs, and especially the old practises. Faiths' beliefs or histories may have syncretic components, however members of these so-labeled systems sometimes object to the label's use, particularly those who belong to "revealed" religious systems, such as Abrahamic religions, or any system that takes an exclusivist stance. Syncretism is viewed as a betrayal of the pure truth by some supporters of such beliefs. According to this logic, introducing a belief that is incompatible with the original religion corrupts it and renders it untrue altogether. Indeed, detractors of a certain syncretistic trend may occasionally use the term "syncretism" as a derogatory pejorative, meaning that individuals who attempt to adopt a new idea, belief, or practise into a religious system are really distorting the original faith by doing so. A fatal compromise of the integrity of the prevailing religion is, according to Keith Ferdinando, as a result of this development. Religions that are not exclusivist, on the other hand, are likely to feel free to absorb other traditions into their own systems of thought. Many traditional beliefs in East Asian civilizations have become entwined with Buddhism due to the assumption that Buddhism is compatible with local religions. The Three Teachings, or Triple Religion, which harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which is a syncretism of Shinto and Buddhism, are two examples of notable concretizations of Buddhism with local beliefs. The Three Teachings, or Triple Religion, harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which East Asian religious beliefs, practises, and identities (who, by any measure, constitute the majority of the world's Buddhists) frequently incorporate elements of other religious traditions, such as Confucianism, Chinese folk religion.
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Davis, Caroline Franks. "The Devotional Experiment." Religious Studies 22, no. 1 (March 1986): 15–28. http://dx.doi.org/10.1017/s003441250001800x.
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The notions of a ‘devotional experiment’ and an ‘experimental faith’ have been unduly neglected in the philosophy of religion. There seems to be a widespread assumption that experiments in spiritual matters are impossible in principle; the hypotheses in question simply do not lend themselves to empirical testing. This is unfortunate, since any discussion of these notions inevitably sheds light on such central issues as the nature of faith and belief, the rational evaluation of belief systems, and the evidential force of religious experiences.
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Picken, Stuart D. B. "The imperial systems in traditional China and Japan: A comparative analysis of contrasting political philosophies and their contemporary significance." Asian Philosophy 7, no. 2 (July 1997): 109–21. http://dx.doi.org/10.1080/09552369708575456.
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Nikiforov, Alexander L. "Problems of Metaphilosophy – a View from Aside." Epistemology & Philosophy of Science 56, no. 2 (2019): 111–33. http://dx.doi.org/10.5840/eps201956233.
Повний текст джерелаАнотація:
The paper discusses several problems of metaphilosophy that were explored in the philosophical literature in Russia. Metaphilosophy tries to understand what is philosophy, what problems philosophers are dealing with, which methods they employ in their investigations, the nature of philosophical statements and so on. Philosophers in Russia tended to think of philosophy as a special type of worldview that exists together with the ordinary worldview and religious worldview. The author defines worldview as a collection of basic beliefs about the surrounding world, society, human being, the relations existing between individuals and society, about values and ideals. It is underscored that a worldview is always somebody’s worldview (it belongs either to an individual or a social group). The worldview problems explored by philosophers remain the same throughout thousands of years; what changes is how they are stated in different times. Every human being faces these problems if she has realized herself as an autonomous being and the reality splits for her into the I and the non-I. All philosophical problems revolve around three basic questions: what is the non-I (i.e. nature and society)? - this is the ontological question; what is I? (the anthropological question); what relations exist between the I and the non-I (the epistemological, axiological, ethical and other questions). The author also explores several stages of a philosophical investigation: an internal dissatisfaction with existing solutions, a search for a new perspective (meaning, idea, interpretation), development of the found solution. The author points at a number of characteristics that make philosophy different from science: philosophical statements and conceptions cannot be verified or refuted by experience, they are not universal. It is argued that the notion of truth in its classical interpretation cannot be applied to philosophical statements because the latter cannot be true or false. The author concludes that philosophical statements or conceptions express the subjective opinion of a given philosopher about the world and the human being. An obvious evidence for this is the existing pluralism of philosophical systems, schools, and trends.