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Статті в журналах з теми "Sociology of religion"

Автор: Grafiati

Опубліковано: 4 червня 2021

Оновлено: 29 липня 2024

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1

Watier, Patrick. "G. Simmel : religion, sociologie et sociologie de la religion / Religion, Sociology and Sociology of Religion." Archives de sciences sociales des religions 93, no. 1 (1996): 23–50. http://dx.doi.org/10.3406/assr.1996.1014.

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2

Cipriani, Roberto. "The New Sociology of Religion." Encyclopedia 1, no. 3 (August 18, 2021): 822–30. http://dx.doi.org/10.3390/encyclopedia1030063.

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The new sociology of religion differs from the classical and mainstream sociology, which was in force until the end of the last century, in that it no longer considers religion only as an independent variable, but places it together with other dependent variables, so that it becomes possible to investigate new themes, especially those that do not consider religious involvement—from atheism to the phenomenon of ‘nones’ (non-believers and non-practicing), from spirituality to forms of para-religions and quasi-religions and the varied set of multiple religions.

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3

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.

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4

Sengers, Erik, and Kees De Groot. "Actualiteit en relevantie van de Nederlandse godsdienstsociologie." Religie & Samenleving 11, no. 3 (December 1, 2016): 317–32. http://dx.doi.org/10.54195/rs.12218.

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In a secular society, as is the Netherlands, the position of religions and religious organisations is a theme of controversial debates. Curiously enough, sociologists of religion do not play a prominent role in these debates. The question of this article is, what the contribution of contemporary Dutch sociology of religion is to science and society. The article starts with several characteristics of Dutch sociology of religion: it is connected with the emancipation of religious minorities, it was at the service of governmental planning (church buildings as well as social and welfare organizations), sociology of religion was located at theological faculties, thus it was mainly oriented at mainline Christianity and not at world religions, and finally sociology of religion is being replaced by more anthropological studies. The thesis of the article is that sociologists of religion stuck to these characteristics for too long, not being able to react to the changing religious context in time. The second part of the article focuses on the contemporary situation of sociology of religion. Starting with active emeriti, the paper discusses the academic departments, research institutes, and professional associations. The article concludes that sociology of religion remains relevant in research about the social-cultural consequences of secularisation and about the position of religion in hyper-diverse societies. To take that role, sociology of religion should become more sociological, focus on sociological methods and theories, and the social and political consequences and impact of religion.

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5

Kussainov, D. U., N. L. Seitakhmetova, M. M. Nurov, and G. Kuttybekkyzy. "SOCIOLOGY OF RELIGION: EVOLUTION AND SHORT STORIES OF ITS SUBJECT." BULLETIN Series of Sociological and Political sciences 69, no. 1 (March 15, 2020): 205–9. http://dx.doi.org/10.51889/2020-1.1728-8940.33.

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Анотація:

The sociology of religion is a complex social phenomenon. Religion has various social manifestations, it all depends on what social processes it interacts with. The sociology of religion studies the place and role of religion in society, its development of religion and the attitude of various social and national communities to religion, the functions of religion, types of religions, internal structure, and religious organizations. He does not undertake to answer the question about the truth or falsity of certain provisions of a creed or religious dogmas.

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6

Carroll, Michael P. "“World Religions” in Introductory Sociology Textbooks." Teaching Sociology 45, no. 1 (July 7, 2016): 28–37. http://dx.doi.org/10.1177/0092055x16657144.

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A section on “world religions” (WRs) is now routinely included in the religion chapters of introductory sociology textbooks. Looking carefully at these WR sections, however, two things seem puzzling. The first is that the criteria for defining a WR varies considerably from textbook to textbook; the second is that these WRs sections contain little or no sociology. These puzzles are resolved, however, once we understand that under the guise of promoting “diversity,” these sections are really affirming the universality of what has long been identified as a distinctively modern and very Western view of religion. The article concludes with some practical suggestions for improving the religion chapters in introductory textbooks. One such suggestion is that paying more attention to Native American “religion” would be a useful way of introducing students to the view that religion is a social construction that has no stable transhistorical and transcultural meaning.

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7

Babiy, Mykhailo. "Sociology of Religion." Ukrainian Religious Studies, no. 5 (May 6, 1997): 44–48. http://dx.doi.org/10.32420/1997.5.98.

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Анотація:

In the structural architectonics of religious studies one of the important places is the sociology of religion. Being in close intercourse with philosophy, history, psychology, phenomenology of religion, culturology and ethics, it also appears as a specific branch of socio-scientific knowledge.

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8

Babiy, Mykhailo. "Sociology of Religion." Ukrainian Religious Studies, no. 17 (March 20, 2001): 75–79. http://dx.doi.org/10.32420/2001.17.1129.

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Анотація:

The sociology of religion is an important disciplinary form of religious knowledge. It has a well-defined subject field - a specific set of interrelated problems in the plane "religion - society - man" exposed to sociological reflection.

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9

Pérez, Marcelo. "Una aproximación a Jorge Lagarrigue y Miguel Lemos: El apostolado sociológico de la Religión de la Humanidad en Sudamérica." Revista Grafía- Cuaderno de trabajo de los profesores de la Facultad de Ciencias Humanas. Universidad Autónoma de Colombia 10, no. 2 (July 14, 2013): 176. http://dx.doi.org/10.26564/16926250.501.

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ResumenLa siguiente propuesta trata de una aproximación al aporte de Jorge Lagarrigue y Miguel Lemos de Chile y Brasil. Sus carreras representan la forma apostólica de la “Religión de la Humanidad”, un particular positivismo que incluye el ejercicio de un sacerdocio sociológico. Durante la década de 1880, Lagarrigue y Lemos fundarán iglesias y apostolados positivistas, mantendrán una intensa actividad editorial y de relaciones internacionales que se suma a sus producciones personales. Mi propósito es alentar la exploración de estas relaciones y poner en marcha el estudio de la sociología de estos autores.Palabras clave: Positivismo religioso, comtismo, historia de la sociología, redes intelectuales***********************************************An approach to Jorge Lagarrigue and Miguel Lenos: the sociologic ministery of the Humanity religion in South America.AbstractThis proposal deals about an approach to the Jorge Lagarrigue and Miguel Lemos contributions of Chile and Brazil. Their careers represent an apostolate way of the Humaniy Religion, a particular positivism that includes the exercise of a sociologic ministry. During the 1880 decade, Lagarrigue and Lemos would found churches and positivist ministries, they would maintain an intensive publishing activity and international relationships added to the personal productions. My goal is to encourage the exploration of these relationships and to implement the study of their sociology.Keywords: Religious positivism, comteism, sociology history, intellectual network*************************************************Uma aproximação a Jorge Lagarrigue e Miguel Lemos: O apostolado sociológico da Religião da Humanidade em Sul-AméricaResumoA seguinte proposta trata de uma aproximação ao aporte de Jorge Lagarrigue e Miguel Lemos de Chile e Brasil. Seus percursos representam a forma apostólica da “Religião da Humanidade”, um particular positivismo que inclui o exercício de um sacerdócio sociológico. Durante a década de 1880, Lagarrigue e Lemos fundaram igrejas e apostolados positivistas, mantiveram uma intensa atividade editorial e de relações internacionais que se soma às suas produções pessoais. Meu propósito é alentar a exploração destas relações e colocar em marcha o estudo da sociologia desses autores.Palavras-chave: Positivismo religioso, comtismo, história da sociologia, redes intelectuais

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10

Soehadha, Moh. "DISTINGSI KEILMUAN SOSIOLOGI AGAMA (Sejarah Perkembangan, Epistemologi, dan Kontribusi Praksis)." Jurnal Sosiologi Agama 12, no. 1 (December 6, 2018): 31. http://dx.doi.org/10.14421/jsa.2018.121-02.

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Sociology studies of religion today have developed in various Islamic colleges in Indonesia. As a science developed in universities, the sociology of religion is built with a strong epistemological foundation. Unlike the sociology of religion developed from sociology in public universities, the sociology of religion in Islamic higher education is also influenced by the Comparative Science of Religion or the Study of Religions. The following article describes the development of religious sociology studies at the UIN Sunan Kalijaga which is distinctive. The distinction of the study of the sociology of religion is influenced by the history of the development of religious sociology study programs and the praxis of religious sociology to solve social and religious problems in Indonesia. Studi sosiologi agama dewasa ini telah berkembang di berbagai perguruan tinggi agama Islam di Indonesia. Sebagai ilmu pengetahuan yang dikembangkan di perguruan tinggi, maka sosiologi agama dibangun dengan landasan epistemologi yang kuat. Berbeda dengan sosiologi agama yang dikembangkan dari ilmu sosiologi yang ada di perguruan tinggi umum, sosiologi agama di perguruan tinggi agama Islam juga dipengaruhi oleh Ilmu Perbandingan Agama atau Studi Agama-agama. Tulisan berikut mendeskripsikan tentang perkembangan studi sosiologi agama di UIN Sunan Kalijaga yang bersifat distingtif. Distingsi kajian sosiologi agama tersebut dipengaruhi oleh sejarah perkembangan program studi sosiologi agama dan kebutuhan praksis sosiologi agama untuk menyelesaikan problem sosial keagamaan di Indonesia.

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11

Džehverović, Alma. "Sociologija religije Hansa Mola: dosezi identitetske teorije religije / Hans Mol’s Sociology of Religion: The Scope of the Identity Theory of Religion." SOPHOS: A Young Researchers’ Journal, no. 16 (December 27, 2023): 125–64. http://dx.doi.org/10.46352/18403867.2023.125.

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The subject of this paper is the Hans Mol’s sociology of religion, which is also known as the “identity theory of religion”. The aim of the paper is to show Hans Mol’s contributions based on the analysis and critical assumptions of the identity theory of religion. In order to shed light on contemporary social constellations that necessarily imply the presence of religion in the “public sphere”, the paper proves the plausibility and scientific usability of the identity theory of religion in the analysis of religion and its connection with identity, politics and culture. In accordance with the saying, the paper shows that the sociology of religion by Hans Mol in toto should be observed and understood in its own interpretative range. In this sense, identity theory of religion does not represent just one innovative platform for understanding religion as “sacralization of identity”; it must be understood in the context of its methodological and paradigmatic significance for the sociology of religion as a whole. For this reason, the paper highlights the theoretical coordinates of Hans Mol’s sociology of religion, which is found at the intersection of sociological, anthropological and secularization theories of religion.

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12

Zrinščak, Siniša. "Religion and politics: challenges to the social scientific study of religion." Religion and society in Central and Eastern Europe 15, no. 1 (December 29, 2022): 5–19. http://dx.doi.org/10.20413/rascee.2022.15.1.5-19.

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Based on a literature review, this paper addresses how political science and sociology incorporate religion in their theories and research. A particular focus is placed on how both sciences theorise the relationship between religion and politics. The paper argues that political science and sociology struggle with incorporating religion into their main theories, which reflect different views on religion’s importance and its overall role in contemporary societies. Some key concepts, such as ‘politicisation’ and ‘religionisation’, are also discussed. A brief overview of the scholarship of religion in Central and Eastern Europe since the fall of communism is used as an example of how the radically changed social and political context was reflected in the scholarship. The paper’s final section summarises current debates on religion, populism and culture in political science and sociology. It shows how a new way of communicating political messages produces complex and contradictory references to religion. While this is captured in the literature by interpreting religion as a cultural identity marker, the argument is that this should not be dissociated from the role of secular actors in imposing cultural features on some religions or political features on others.

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13

Simpkins, Karen, and R. L. Johnstone. "Religion in Society: A Sociology of Religion." Teaching Sociology 17, no. 1 (January 1989): 98. http://dx.doi.org/10.2307/1317945.

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14

Chalfant, H. Paul, and Ronald Johnstone. "Religion in Society. A Sociology of Religion." Review of Religious Research 30, no. 3 (March 1989): 296. http://dx.doi.org/10.2307/3511516.

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15

Kühle, Lene. "Robert Bellah - en stor sociolog." Religionsvidenskabeligt Tidsskrift, no. 60 (December 1, 2013): 5. http://dx.doi.org/10.7146/rt.v0i60.20406.

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English abstract: Bellah, who died in 2013, was a grand sociologist. His name is often connected to the concept civil religion, a concept introduced by Bellah in a 1967-article. During the 1970’s Bellah revised his thinking on civil religion, but he was unsuccessful in finding resonance for it. The legacy of Bellah is therefore not so much to be found within the specific study of civil religion. His legacy lies in his engagement with connecting mainstream sociology with the Humanities.Dansk resumé: Robert N. Bellah, som døde i 2013, var en stor sociolog. Hans navn forbindes i høj grad med begrebet civilreligion, som Bellah introducerer i en artikel fra 1967. Bellah reviderede i løbet af 1970’erne sin tænkning om amerikansk civilreligion, men de nye forståelser vandt til Bellahs store frustration ingen genklang. Den arv, som Bellah efterlader sig, består derfor kun i mindre grad af forståelsen af civilreligion, men i højere grad af hans varige engagement i at forbinde mainstream-sociologi med kulturvidenskab.

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16

Osipova, N. G. "Sociology of religion in the system of scientiSc knowledge." Moscow State University Bulletin. Series 18. Sociology and Political Science 28, no. 1 (May 19, 2022): 7–30. http://dx.doi.org/10.24290/1029-3736-2022-28-1-7-30.

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Анотація:

The article examines the sociology of religion as one of the spheres of sociological cognition, as well as those approaches to the definition of religion that predetermined the specifics of the development and self-identification of the sociology of religion in the system of scientific knowledge. The author compares various ideas about religion that exist in everyday consciousness, definitions of religion in the system of theology and its scientific interpretations. At the same time, it is emphasized that recently the efforts of scientists have begun to focus on finding a new, more balanced and universal approach to the definition of religion, although any attempt to give a final definition of religion is doomed to be limited and debatable.The heterogeneity of the tools and approaches used by the sociology of religion has created a serious problem of its place in the structure of sociological knowledge. The sociology of religion is most often identified either with religious sociology or with an autonomous branch in the horizontal structure of sociology. These two scientific identities of the sociology of religion appear both blurred and limited. Without denying the value of generally accepted directions for the sociological analysis of religion, the author reveals a lot of diverse and heterogeneous directions, within which both classics of sociological science who studied religion and modern sociologists worked. As a result, the sociology of religion is simply an arbitrary set of topics, including the analysis of fundamental works of a predominantly socio-philosophical nature, replete with religious terms that are incomprehensible to a reader unfamiliar with at least the basics of religious studies, especially to a student, seriously complicates the understanding of the essence and methodology of the sociological analysis of religion. For this purpose, the article differentiates and structures the subject Jeld of sociological analysis of religion, highlights its most promising fields of research.The author argues that it is appropriate to talk about the sociological analysis of religion, which has developed and continues to develop within the framework of two major, but equivalent directions. The first focuses on the sociological knowledge of religion in line with the general modern sociological theory, in a broad social context, as one of the subsystems of the general, societal system, organically interconnected with its other subsystems — cultural, social, political, etc. A special place within this direction is occupied by the analysis of religion as a social phenomenon and social institution, social functions and dysfunctions of the latter, including the intensive process of politicization of religion. The second is based on an internal analysis of religion and various religious doctrines, primarily from the point of view of those social relations that are formed within their framework. The perspective focus of the second direction is the social functions of various religions, their influence on the moral values and worldview of individuals and social groups, the peculiarities of manifestation in people’s daily lives, the peculiarities of the formation and functioning of new religious movements, including totalitarian religious cults and sects.

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17

MacMillen, S. L. "The Sociology of Religion." Sociology of Religion 70, no. 2 (May 20, 2009): 203–4. http://dx.doi.org/10.1093/socrel/srp023.

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18

Pace, Enzo. "Sociology, Religion and Grace." Contemporary Sociology: A Journal of Reviews 36, no. 6 (November 2007): 555–56. http://dx.doi.org/10.1177/009430610703600624.

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19

Beaman, Lori, Kieran Flanagan, and Peter C. Jupp. "Postmodernity, Sociology and Religion." Sociology of Religion 59, no. 1 (1998): 96. http://dx.doi.org/10.2307/3711972.

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20

Gill, Robin. "The Sociology of Religion." Ecclesiology 5, no. 3 (2009): 392–93. http://dx.doi.org/10.1163/174413609x12466137866708.

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21

WINTER, MICHAEL. "THE SOCIOLOGY OF RELIGION AND RURAL SOCIOLOGY." Sociologia Ruralis 31, no. 2-3 (August 1991): 199–208. http://dx.doi.org/10.1111/j.1467-9523.1991.tb00901.x.

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22

Habib Abdillah, Seka Andrean, and Aulia Diana Devi. "Pendidikan Islam Dalam Perspektif Pendekatan Sosiologi." Al - Azkiya : Jurnal Ilmiah Pendidikan MI/SD 5, no. 2 (December 1, 2020): 143–49. http://dx.doi.org/10.32505/v4i1.1007.

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Sociological is the approach of the study of education, delivering to understand the relationship of sociology with education. This study aims to find out about Islamic education in the perspective of sociological approach. The research method used is library research, then analyzed and presented the results of data findings objectively. The results showed that the sociology of education has a diverse perspective, in line with the diversity that occurs in the perspective of sociology studies in general. The importance of a sociological approach in understanding religion, because there are many religious teachings related to social problems. The amount of religious attention to this social problem further encourages religions to understand social sciences as a tool to understand their religion. The way of understanding in the approach of the sociology of religion can be easy for those of us who are still too lay because religion is derived also because of social interests. The sociological approach as an educational sociological approach consists of individual approach, social approach, and interaction approach.

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23

Đorđević, Dragoljub. "A few questions for the sociology of religion and its sociologist." Socioloski godisnjak, no. 4 (2009): 19–44. http://dx.doi.org/10.5937/socgod0904019q.

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A few main questions of the sociology of religion are analyzed in the paper: What is its field of research? How is it related to religious humanity? Does it understand the religious language and to what extent? Is Sociology of Religion an interdisciplinary science? Is it necessary for a sociologist of religion to be religious? Does it entice tolerance, reconciliation and peace? Does the sociological research of religion has its perspective?

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24

Williams, Rhys H. "Introduction: Sociology of Culture and Sociology of Religion." Sociology of Religion 57, no. 1 (March 1, 1996): 1–5. http://dx.doi.org/10.1093/socrel/57.1.1.

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25

Johnson, D. Paul, Kevin J. Christiano, William H. Swatos, and Peter Kivisto. "Sociology of Religion: Contemporary Developments." Review of Religious Research 44, no. 4 (June 2003): 433. http://dx.doi.org/10.2307/3512222.

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26

Causey, Charles, Daniel Koski-Karell, and Steven Pfaff. "Religion and Comparative Political Sociology." Sociology Compass 4, no. 6 (June 2010): 365–80. http://dx.doi.org/10.1111/j.1751-9020.2010.00286.x.

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27

Monahan, Susanne C., Kevin Christiano, William Swatos, Peter Kivisto, and Stephen J. Hunt. "Sociology of Religion: Contemporary Developments." Sociology of Religion 64, no. 4 (2003): 525. http://dx.doi.org/10.2307/3712340.

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28

Wallwork, Ernest. "Durkheim's Early Sociology of Religion." Sociological Analysis 46, no. 3 (1985): 201. http://dx.doi.org/10.2307/3710690.

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29

Robertson, Roland. "Beyond The Sociology of Religion?" Sociological Analysis 46, no. 4 (1985): 355. http://dx.doi.org/10.2307/3711151.

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30

Maher, Michael. "Book Reviews: Sociology of Religion." Irish Theological Quarterly 65, no. 4 (December 2000): 365–66. http://dx.doi.org/10.1177/002114000006500407.

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31

Rahilly, Joan. "Book Reviews: Sociology of Religion." Irish Theological Quarterly 66, no. 1 (March 2001): 92–94. http://dx.doi.org/10.1177/002114000106600113.

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32

Kaelber, Lutz. "Book Review: Religion in Society: A Sociology of Religion." Teaching Sociology 32, no. 3 (July 2004): 329–32. http://dx.doi.org/10.1177/0092055x0403200313.

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33

Mariański, Janusz. "KS. WŁADYSŁAW PIWOWARSKI (1929–2001) – WSPÓŁTWÓRCA POLSKIEJ SOCJOLOGII RELIGII." Krakowskie Studia Małopolskie 33, no. 1 (March 31, 2022): 7–27. http://dx.doi.org/10.15804/ksm20220101.

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Анотація:

Fr. prof. Władysław Piwowarski is known in Poland and abroad primarily as a sociologist of religion. His sociological works are an important component (one would like to say – classic) of the Polish sociology of religion, they have determined and still determine its development. Most of them closed a certain stage in the development of the sociology of religion in Poland and opened a new one. Today it would be difficult to imagine a thorough study of religiosity without taking into account the sociological achievements of Fr. prof. Piwowarski. In this study, we will only focus on selected aspects of his concept of the sociology of religion (sociology of religion as a sociological subdiscipline), religiosity as a subject of sociological research, methodological problems of the sociology of religion). We ignore his scientific achievements in the fields of sociology of morality, social philosophy, Catholic social science and pastoral theology.

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34

Turner, Bryan S. "Ritual, belief and habituation." European Journal of Social Theory 20, no. 1 (July 24, 2016): 132–45. http://dx.doi.org/10.1177/1368431016645355.

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It is a common complaint that sociology has little regard for history. One important exception to this standard criticism is the sociology of religion of Robert N. Bellah and his ‘revival’ of Karl Jasper’s notion of the axial age. In this article, Bellah’s evolutionary notions of religion are explored within a debate about historical disjunctures and continuities. A significant challenge to the idea of the continuity of axial-age religions comes from the notion of an Anthropocene. Our relationship to nature has fundamentally changed and the possibilities for ‘improving’ the human body create a significant ontological challenge to the continuity/preservation of embodied practice as the underpinning of axial-age religions. The Anthropocene age presents a turning away from the religious legacies of the past, because biotechnical developments change not only our relationship to nature but they presage a radical change to the human body. Can the axial-age religions as our contemporaries survive the construction of hybrid post-bodies? In conclusion, insofar as there has been a ‘protestantization’ of religions with modernity involving an erosion of habitualized religion, an individualized and dis-embodied religiosity may be compatible with our anthropocenic future, but this possibility represents a discontinuity with the past and not a continuity.

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35

Blagojevic, Mirko. "The sociologically acceptable definition of religion." Filozofija i drustvo, no. 25 (2004): 213–40. http://dx.doi.org/10.2298/fid0525213b.

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Анотація:

In this article the author has presented several important issues regarding the sociology of religion, but primarily the issue of the sociologically acceptable definition of religion both in theoretical and empirical research. Bearing in mind the sociology of religion in former Yugoslavia the author has first discussed the possibility of a general definition of the sociology of religion, but has stated the opposite view as well. Then he has dealt with the two basic approaches towards religion and two general definitions of sociology, namely substantial and functional ones. Finally the author has tried to define the religiousness in terms of sociological empirical research of human attachment to religion and church in post-socialism.

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36

Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (May 2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.

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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.

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37

DOBBELAERE, KAREL. "From Religious Sociology to Sociology of Religion: Towards Globalisation?" Journal for the Scientific Study of Religion 39, no. 4 (December 2000): 433–47. http://dx.doi.org/10.1111/j.1468-5906.2000.tb00007.x.

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38

Soehadha, Moh. "MENUJU SOSIOLOGI BERAGAMA: Paradigma Keilmuan dan Tantangan Kontemporer Kajian Sosiologi Agama di Indonesia." Jurnal Sosiologi Agama 15, no. 1 (June 13, 2021): 1. http://dx.doi.org/10.14421/jsa.2021.151-01.

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Artikel ini membahas paradigma, perkembangan, serta tantangan kajian sosiologi agama di Indonesia. Kajian Sosiologi Agama di Indonesia yang telah tumbuh di lingkungan Perguruan Tinggi Agama Islam Negeri (PTKIN) di Indonesia, secara epistemologis adalah pengembangan dari Studi Agama-agama (religious studies). Dalam perkembangannya kini, sosiologi agama telah mengukuhkan visi keterbukaan dan keluasan pandangan (openness and broad-mindedness vision) untuk menyapa disiplin ilmu lain dalam mengembangkan studi Islam dan studi agama-agama. Perkembangan itu telah menghasilkan ragam kajian sosiologi agama menjadi tiga karakter menurut paradigma keilmuannya, yaitu; sosiologi agama sebagai bagian dari sosiologi, sosiologi agama sebagai bagian dari studi agama-agama, dan sosiologi agama sebagai bagian dari studi islam. Kini pada peradaban paskaindustrial, kajian sosiologi agama menghadapi tantangan untuk mengeksplorasi berbagai tema sosial keagamaan di Indonesia, diantaranya adalah Globalisasi, Virtual Community, Moderasi Beragama, dan sosiologi keseharian.This article discusses the paradigms, developments and challenges of the sociology of religion in Indonesia. The Study of the Sociology of Religion in Indonesia which has grow up within the State Islamic University (PTKIN in Indonesia, epistemologically is the development of the religious studies. Now the sociology of religion has established a vision of openness and broad-mindedness vision to interact with other disciplines in developing Islamic studies and the study of religions.The dynamics have produced various sociology of religion into three characters according to theirparadigms, namely; the sociology of religion as part of sociology, the sociology of religion as part of the religious studies, and the sociology of religion as part of Islamic studies. Now in the postindustrial era, the sociology of religion faces challenges to explore various socio-religious themes in Indonesia, including globalization, virtual communities, religious moderation, and everyday sociology.

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39

Rohman, Oo Abdul, Mahir Mahir, Yasin Mohamad Soleh, Muhammad Thoriq Ibn Ziyad, and Sholihuddin Sholihuddin. "Sociology And Religion: Interaction, Conflict and Social Change In Society From Hadith Perspective." JISIP (Jurnal Ilmu Sosial dan Pendidikan) 8, no. 1 (January 2, 2024): 68. http://dx.doi.org/10.58258/jisip.v8i1.5918.

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Religion and sociology are two fields that are inherently linked to human social life. Religion is an integral part of the lives of many individuals and societies around the world, influencing actions, values, norms and social structures. On the other hand, sociology is the study of social interaction, social institutions and social change in society. Both influence each other and form complex social dynamics. The purpose of this study is to investigate the interaction between religion and sociology, with a focus on conflict and social change, and how hadith views these matters. The research aims to provide deeper insights into how religion influences the social structure, norms and values of society and how sociology can be used as an approach to understanding religion as a social phenomenon. In addition, the research will also explore the impact of religious conflict in society and the role of religion in the social changes that take place. What is important from the findings of this research is that the sociology of religion will provide knowledge about the patterns of religious social interaction in society and how they build structures and infrastructure in religion. With the sociology of religion, one will find a scientifically standardized pattern or concept of how religious people build a social system that respects each other and upholds tolerance. As a result, by studying the sociology of religion one will be able to personally control social actions in religion as well as control oneself. It is also confirmed by the hadith of the Prophet Muhammad Saw that religious life, especially a Muslim, must uphold science, tolerance, and patterns of social life must rely on religion, especially in Islam everything has been regulated and can be implemented.

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40

Sari, Novita, and Jarman Arroisi. "Critic on Auguste Comte’s Positivism in Sociology (An Islamic Sociology Perspective)." TRANSFORMATIF 4, no. 2 (January 31, 2021): 211–21. http://dx.doi.org/10.23971/tf.v4i2.2175.

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The rapid science in the modern era, provides significant changes for humans, both in the fields of economics, politics, culture, environment, society, education, and even religion. The 19th century is a century of science that is growing rapidly, this can be seen from the emergence of various scientists who provide concepts, theories based on philosophy with basic ontology, epistemology, and axiology as a contribution to the development of science. One of them, the scientist known as the father of sociology, was Auguste Comte a scientist from France. Comte is famous for its philosophy of postivism because of the many references by scientists in the contemporary era. This is based on the calculation of the success of designing the social structure of modern humans with three stages of law, but one side of the theory he produced has eliminated the fundamental value in humans, namely eliminating the metaphysical basis. In a three-stage law, more concerned with physical values than metaphysical values, this will result in a society that abandons religion and even eliminates the existence of God. The thoughts produced by Comte are thoughts originating from the west, where the basic West is relativism so if viewed from an Islamic point of view this theory will produce atheists and eliminate the sanctity of religion. In Islam religion and society are inseparable because religion is a guideline that is used as a basis in people's lives based on the values of the Qur'an and Sunnah. Therefore in this paper we will study more deeply the criticisms of Aguste Comte's thinking, using qualitative research types, with descriptive analysis methods and theological philosophical approaches.

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41

Spickard, James. "The Sociology of Religion in a Post-Colonial Era: Towards Theoretical Reflexivity." Religions 10, no. 1 (December 28, 2018): 18. http://dx.doi.org/10.3390/rel10010018.

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This article makes two points. First, it argues that sociology, like all knowledge, is shaped, though not determined, by its historical-cultural origins. Early sociology arose in 19th-century Europe and its core concepts were shaped by that era—both in what they reveal about society and what they hide. We now realize this, so we sociologists of religion need to examine our inherited concepts to understand those concepts’ limitations. We also need to include an analysis of the way the current historical-cultural situation shapes sociology today. This is the theoretical reflexivity called for in the title. Second, the article argues that expanding sociology’s conceptual canon to include insights from other historical-cultural locations is more than just an ethical matter. It is also epistemological. Sociology does not make progress unless it includes insights from as many standpoints as possible. This does not mean that all insights are equal. It does mean that all have the potential to improve sociological understanding. Whether or not they actually do so is a matter for the scientific process to decide.

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42

Campo, Juan E., and Stephen Sharot. "A Comparative Sociology of World Religions: Virtuosos, Priests, and Popular Religion." Contemporary Sociology 31, no. 5 (September 2002): 566. http://dx.doi.org/10.2307/3090051.

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43

Beyer, Peter, and Stephen Sharot. "A Comparative Sociology of World Religions: Virtuosos, Priests, and Popular Religion." Review of Religious Research 43, no. 4 (June 2002): 370. http://dx.doi.org/10.2307/3512005.

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44

Yunfeng, Lu, and Graeme Lang. "Beyond exclusive religions: challenges for the sociology of religion in China." Social Sciences in China 31, no. 1 (February 2010): 198–216. http://dx.doi.org/10.1080/02529200903565178.

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45

Santos, Genivalda Araujo Cravo dos. "As interpretações do mal na religião e a Síndrome de Burnout." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 1 (2008): 86–92. http://dx.doi.org/10.18065/rag.2008v14n1.11.

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This article aims to present from a multidisciplinary focus the various interpretations, conceptions and representations of evil in religions in a perspective of anthropology of religion, literature and sociology of the sacred religion. The article related those interpretations of evil, with the impact of work on the health of workers in education, the consequences of burnout syndrome and whether this type of illness would be badly in education.

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46

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.

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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.

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47

Bainbridge, William Sims. "Social cognition of religion." Behavioral and Brain Sciences 29, no. 5 (October 2006): 463–64. http://dx.doi.org/10.1017/s0140525x06239104.

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Research on religion can advance understanding of social cognition by building connections to sociology, a field in which much cognitively oriented work has been done. Among the schools of sociological thought that address religious cognition are: structural functionalism, symbolic interactionism, conflict theory, phenomenology, and, most recently, exchange theory. The gulf between sociology and cognitive science is an unfortunate historical accident.

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48

Hjelm, Titus. "Peter L. Berger and the sociology of religion." Journal of Classical Sociology 18, no. 3 (March 1, 2018): 231–48. http://dx.doi.org/10.1177/1468795x18761217.

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Peter L. Berger (1929–2017) was one of the most influential sociologists of the last century. In the sociology of religion, his classic status is uncontested. This article examines Berger’s original application of a constructionist sociology of knowledge perspective to the sociology of religion and its application to the theory of secularisation. The article assesses the influence of this work – The Sacred Canopy in particular – through an analysis of publication data and a typification of types of reference. Although the metaphor of the ‘sacred canopy’ and Berger’s ideas regarding secularisation have been undoubtedly influential, his work never engendered a genuinely constructionist sociology of religion. The reason for this, the article argues, is Berger’s inconsistent application of his own constructionist ideas to his work on religion.

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49

Yamane, David. "Beyond Beliefs: Religion and the Sociology of Religion in America." Social Compass 54, no. 1 (March 2007): 33–48. http://dx.doi.org/10.1177/0037768607074151.

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50

Fylypovych, Liudmyla O. "Contents of Western Sociology of Religion as a Science and Educational Discipline." Ukrainian Religious Studies, no. 25 (December 27, 2002): 106–10. http://dx.doi.org/10.32420/2003.25.1433.

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Sociology of religion in the West is a field of knowledge with at least 100 years of history. As a science and as a discipline, the sociology of religion has been developing in most Western universities since the late nineteenth century, having established traditions, forming well-known schools, areas related to the names of famous scholars. The total number of researchers of religion abroad has never been counted, but there are more than a thousand different centers, universities, colleges where religion is taught and studied. If we assume that each of them has an average of 10 religious scholars, theologians, then the army of scholars of religion is amazing. Most of them are united in representative associations of researchers of religion, which have a clear sociological color. Among them are the most famous International Society for the Sociology of Religion (ISSR) and the Society for Scientific Study of Religion (SSSR).

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