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Zeitschriftenartikel zum Thema „Man and religion“

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Veröffentlicht am 18. Mai 2024

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1

van Bijlert, Victor A., and Rabindranath Tagore. "The Religion of Man." Philosophy East and West 40, no. 3 (1990): 410. http://dx.doi.org/10.2307/1399438.

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Orerien Olivier, Dr ABODOHOUI. "MAPPING OUT FAITH AND RELIGION IN ANTHONY BURGESS’ MAN OF NAZARETH." International Journal of Social Sciences and Management Review 05, no. 03 (2022): 93–104. http://dx.doi.org/10.37602/ijssmr.2022.5309.

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The lack of faith in some religion is obviously the cause of the problem the world is facing as religions matters, the doubt. That is the reason why the problem that this research work raises are the Faith and the religion to means what can we do to strengthen our faith in any kind of religion or in everything. This research work is focused on Faith and religion in Anthony Burgess' Man of Nazareth. It starts from the problem statement to the exploration of the study with a focus on New historicism as a literary theory. It explores Religion and Faith and states its importance, its nature, gives
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Gruenwald, Oskar. "Science and Religion." Journal of Interdisciplinary Studies 6, no. 1 (1994): 1–23. http://dx.doi.org/10.5840/jis199461/21.

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Contemporary natural science is returning to the question of First Principles concerning the origin, nature, and destiny of man and the universe, while the social sciences bracket man and the question of values, and theologians largely concede factual pronouncements about the world to scientists. This essay proposes that man himself is the missing link between science and religion, nature and spirit. And that the main challenge for science and religion today is to find a common, intersubjectively transmissible language which could bridge the conceptual gap between these two fields of inquiry,
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Gruenwald, Oskar. "Science and Religion." Journal of Interdisciplinary Studies 6, no. 1 (1994): 1–23. http://dx.doi.org/10.5840/jis199461/21.

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Contemporary natural science is returning to the question of First Principles concerning the origin, nature, and destiny of man and the universe, while the social sciences bracket man and the question of values, and theologians largely concede factual pronouncements about the world to scientists. This essay proposes that man himself is the missing link between science and religion, nature and spirit. And that the main challenge for science and religion today is to find a common, intersubjectively transmissible language which could bridge the conceptual gap between these two fields of inquiry,
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Matiaske, Wenzel, and Gerd Grözinger. "Introduction: Religion and the Organization Man." management revu 21, no. 1 (2010): 5–7. http://dx.doi.org/10.5771/0935-9915-2010-1-5.

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Omenyo, Cephas N. "Man of God Prophesy Unto Me: The Prophetic Phenomenon in African Christianity." Studies in World Christianity 17, no. 1 (2011): 30–49. http://dx.doi.org/10.3366/swc.2011.0004.

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One of the features of African primal religions that has stood the test of time is the practice of seeking the cause of evil occurrences, power to deal with it or to avert any future reoccurrence and the search for one's destiny through divination which has been designated ‘prophetism’ in Christianity. The African Indigenous Churches were the first to build the bridge between primal religion and African Christianity by appropriating resources from the gospel to deal with this typical African religious practice. This essay looks at the phenomenon in primal religion, African Indigenous Churches
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Steunebrink, Gerrit. "Warum definiert Bergson Religion von der Mystik her?" Interdisciplinary Journal for Religion and Transformation in Contemporary Society 5, no. 1 (2019): 98–119. http://dx.doi.org/10.30965/23642807-00501006.

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Abstract Why Does Bergson Understand Religion From the Perspective of Mysticism? In his book Bergson makes first of all the distinction between closed societies, with a static religion, and open societies with the dynamic religion. In fact those dynamic religions are the world religions, and they are understood from the perspective of mysticism. Bergson does not accept the opposition between a mystical and a technical worldview. To the contrary, they are related to each other, especially in Christianity, by the virtue of charity. Charity, and therefore technics, is the practical dimension of m
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Rutkevich, Elena D. "(Non)Religious Diversity and correlation of religious, spiritual and secular in the consciousness of modern man." VESTNIK INSTITUTA SOTZIOLOGII 12, no. 3 (2021): 54–78. http://dx.doi.org/10.19181/vis.2021.12.3.737.

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Non-religious diversity is growing in the world nowadays. In the current context it is understood not as a diversity of faiths, religions, non-religions, etc., but as a variety of types of non-religious consciousness and categories of non-religious identity. The article covers only a few aspects of this vast topic. First, the theoretical prerequisites and substantiations for the change in the Western non-religious identity taking place during the transition from the Westphalian to the post-Westphalian system of religious governance and the emergence of a special type of pluralism that is forme
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Pramanick, Somnath. "Vivekananda’s Universal Religion: Exploring Its Philosophical Foundations and Contemporary Relevance." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 6 (2023): 166–70. http://dx.doi.org/10.31305/rrijm.2023.v08.n06.023.

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The concept of “universal religion,” a fresh take on religion, is among Swami Vivekananda’s greatest gifts to humanity. It is not a brand-new religion with fresh text, but rather a fresh outlook on religion and a brand-new spiritual attitude. It makes religions into a principle of human unification by not only encouraging tolerance but also encouraging acceptance of different religions as true. The discovery of universality in all faiths, eliminating their own creeds, dogmas, beliefs, rites, and conventions, is known as universal religion. An adherent of universal religion maintains his or her
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Perevezentsev, S. V. "On the question of the religious factor in politics." Moscow State University Bulletin. Series 18. Sociology and Political Science 27, no. 2 (2021): 154–70. http://dx.doi.org/10.24290/1029-3736-2021-27-2-154-170.

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The article examines the phenomenon of the religious factor in modern world politics, suggests taking into account the religious factor along with other factors of historical development (economic, political, social, natural and climatic, etc.). From the traditionalist point of view, the confrontation between the teachings of humanism and traditional religions is shown, as a spiritual confrontation of various religious teachings. The main spiritual and political processes in the modern world are revealed: the process of purposeful destruction of traditional values, religions and cultures and t
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Bhattacharya, Katyayanidas. "Necessity of Religion." Journal of Indian Philosophy and Religion 25 (2020): 89–98. http://dx.doi.org/10.5840/jipr2020254.

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‘Necessity of Religion’ means that in the nature of man as an intelligent self-conscious being there is a necessary spiritual urge which forces him to rise above what is material and finite and to find rest nowhere short of an Infinite and Absolute Mind. This does not mean that each and every man is religious and the fact that there are men who are not religious does not disprove the necessity of religion. Rather in the very notion of a spiritual self-conscious being there is involved what may be called a virtual or potential infinite. True it is that Nature and man are both finite. But it is
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Bishwanath Sharma, Laimayum, and Thokchom Shantilata Devi. "Truth, Identity, Pluralism in Contemporary Society - Gandhi's Response." Tattva Journal of Philosophy 13, no. 1 (2021): 1–15. http://dx.doi.org/10.12726/tjp.25.1.

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This paper explores Gandhi’s attitude towards diversity of religions and examines as to how he attempted to bring inter-faith harmony. Religious diversity has been a topic of serious debate in the contemporary philosophical discourse on understanding religion. Religious pluralism is one of the approaches that deal with issues concerning the diversity of religions. It is believed that no single religion can make absolute claims about the nature of divine reality, its relation to man and the world. It stands in direct opposition to exclusivism, inclusivism and also to fundamentalism by denying t
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Ergashevna, Gadoyeva Lobar. "THE CONCEPT OF MAN IN ARAB-MUSLIM PHILOSOPHY." Journal of Social Sciences and Humanities Research Fundamentals 3, no. 12 (2023): 5–8. http://dx.doi.org/10.55640/jsshrf-03-12-02.

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In this article, the author presented his research results on the place of antropology philosophy in Islam. Islam is a science, a philosophy, and a religion at the same time. This is a monolithic, powerful worldview system that determines the entire life path of a person from beginning to end. It does not exist outside of Islam.
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Shobana, H., and P. Maheshwari. "Biblical Virtues in Thearo Short Stories." Shanlax International Journal of Tamil Research 5, no. 4 (2021): 26–31. http://dx.doi.org/10.34293/tamil.v5i4.3867.

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Religion is the symbol of the human way of life. Religion can be considered as a morality that takes one to the heights of human life. Religion is a way to make life happier, more fulfilling, and more refined. Throughout human history, religions have emerged and flourished in various parts of the world in an attempt to refine man’s depravity. They have established their movement in various media as arts, literature and philosophy that have taught the sweet meanings of life. Religion teaches man the superiority of human values. That is, it teaches many more classic qualities, such as love, kind
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Kuta, Mateusz. "Man as a source of religion. Scott Atran and cognitive theory of religion." Prace Naukowe Akademii im. Jana Długosza w Częstochowie. Filozofia 13 (2016): 223–45. http://dx.doi.org/10.16926/fil.2016.13.15.

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Hansen, Sanne Andersen. "Religion på museer." Religion i Danmark 2022, no. 1 (2022): 85–98. http://dx.doi.org/10.7146/rid.v2022i1.132676.

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At studere religionsvidenskab kan bringe en vidt omkring. Man kan beskæftige sig med alt fra originaltekster på hebraisk, til moderne spirituelle grupper og videre omkring politiske lovforslag og trossamfund som folkekirken. Man kan eksempelvis tænke religion i en historisk, psykologisk eller etnografisk sammenhæng, og ofte står religion ikke alene, men det er noget, som i større grad studeres i et tværfagligt felt. Denne udvikling forsøgte jeg at belyse for en gruppe studerende med et undervisningsforløb ved religionsvidenskab på Aarhus Universitet i efteråret 2019.
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Molitoris, Hans-Peter. "Mushrooms and Man in Medicine, Myth, and Religion." International Journal of Medicinal Mushrooms 3, no. 2-3 (2001): 1. http://dx.doi.org/10.1615/intjmedmushr.v3.i2-3.190.

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Ostling, Michael. "Myth, Religion, and the Man Behind the Curtain." Journal of Religion and Popular Culture 26, no. 3 (2014): 275–86. http://dx.doi.org/10.3138/jrpc.26.3.275.

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Nugraheni, Prasasti Dyah. "THE IMPLEMENTATION OF MARRIAGE DIFFERENT RELIGION AND THEIR DUE TO THE LAW OF THE RELIGION OF MARRIAGE STATUS." Law and Justice 4, no. 2 (2019): 68–82. http://dx.doi.org/10.23917/laj.v4i2.8015.

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Marriage is a very strong and very deep bond that functions to connect between a man and a woman in a household or a family. Informing a household or a family, the belief in the same religion requires not only confidence in the same commitment. However, in the life of the Indonesian people, there are currently many marriages that are not based on similarities in religious beliefs. The marriage is only based on genuine love between a man and a woman. These different religious marriages cause problems in the legal field such as the validity of the marriage itself according to the marriage law in
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Rosyid, Mohammad. "Studi Komparatif Konsep Ketuhanan Islam dan Agama Adam pada Komunitas Samin." Ulumuna 16, no. 2 (2017): 403–42. http://dx.doi.org/10.20414/ujis.v16i2.184.

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One of the problems that disturb the harmony between religious communities is a lack of understanding of the majority (mainstream) religion about the local religion, and vice versa. This article aims to develop such inter-religious understanding by comparing between Islam and the religion of Adam, a local religion of Samin community. The comparative study was made within the scope of the concept of God in both religions. This study found that the understanding between Islam the religion of Adam about the concept of God is essential in common. God called Allah (in Islam) and Yai (in the religio
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Zhang, Jingwen. "A study of Marx's religious views from the perspective of realistic man." BCP Education & Psychology 9 (March 29, 2023): 435–38. http://dx.doi.org/10.54691/bcpep.v9i.4720.

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This academic paper explores Marx's view of religion from the perspective of "realistic man". It objectively discusses the historical background and main contents of the formation of Marx's religious view as well as the contents of religious criticism which cannot be ignored in the Marxist theoretical system. In the process of studying Marxism, people always used to combine religion with the words such as ignorance and unwisdom. This paper returns to the original work of Marx, puts forward the realistic value of the existence of religion under the historical background, and holds that religion
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 Alikberov, A. K. "THE PROBLEMS OF THE SYSTEM CLASSIFICATION OF RELIGIONS." Islam in the modern world 14, no. 3 (2018): 181–96. http://dx.doi.org/10.22311/2074-1529-2018-14-3-181-196.

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The article is devoted to the system classifi cation of religions on the basis of various criteria, the most important of which is the communication one. As the cross-cultural method shows, there is no word «religion» in many languages o f the world, but there is its equivalent, denoting the connection of man with God and supernatural forces. The system classifi cation of religions is more a system of classifi cations than a classifi cation, which based on ideal, hypothetical models. It based on the object of worship (the religion of Nature, the religion of Tradition, the religion of Revelation),
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Khan, Mr Haroon Rashid, та Aziz Ahmad Khan. "ہندومت اوراسلام میں تصورخداکاتقابلی مطالعہ". Al-Duhaa 1, № 02 (2021): 119–28. http://dx.doi.org/10.51665/al-duhaa.001.02.0038.

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It is a reality in world history that human and religion are inseparable from the beginning of the world. In the beginning religion for all humans was only one. But with the growth of human generation, humanity diverged from religion. Then the creator of the universe sent his messengers to guide mankind to straight path. But sometime after the death of the messengers and their companions, the believers coming at that time replaced the teachings of God. And they adopted a new man-made religion. Thus the number of religious increased in the world, now there are many religions in the world, the l
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Valpey, Kenneth. "The Man is the Message." History in flux 5, no. 5 (2023): 77–88. http://dx.doi.org/10.32728/flux.2023.5.4.

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The eight-time Academy Award-winning film Gandhi (1982) aims to present the person Mohandas K. (Mahatma) Gandhi (1869–1948) as a “spokesman for the conscience of all mankind.” More than forty years later, the film still brings to light significant issues regarding the essence of broad moral and political aspirations, the formation and upholding of “civil religion,” and the potential of non-violent political and social actions to prevail in a troubled world. While primarily focusing on the portrayal of Gandhi, the film contrasts and reflects upon the differences and similarities between the mar
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Welten, Ruud. "“Man is always a Sorcerer to Man.”." Forum Philosophicum 28, no. 2 (2023): 223–41. http://dx.doi.org/10.35765/forphil.2023.2802.14.

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This article sets out to reinterpret Sartre’s famous analysis of the look in Being and Nothingness from the cultural-anthropological perspective developed in the posthumous Notebooks for an Ethics. In the latter, he comments on some passages by Michel Leiris on the cult of the zar, a North-African belief and practice involving spirit possession. The article also seeks to show the influence of cultural-anthropological thought on Sartre, asking about what new light these rather unexpected analyses may shed on his thinking about the relationship to the Other. I start with the doctrine of the look
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G, Lalitha. "Virtues in “Arthamulla Indhu Matham”." International Research Journal of Tamil 4, S-19 (2022): 40–44. http://dx.doi.org/10.34256/irjt224s197.

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Kanadhasan’s “Arthamulla Indhu Matham” contains ten parts. Religious concepts of Hinduism are handled very well in this book. Religions are doing the humane work of improving man. Religion is an effective tool to improve relationships between human minds. Religion is a teacher and it teaches love and virtue to all people. Religion helps to make the feeling of unity prevail and love to blossom in the hearts of people. This article brings forth the concepts of individual human morality, social life, development of moral thinking, family, life thoughts and so on. A man who live his life between m
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McCutcheon, Russell T. "A Question (Still) Worth Asking about The Religions of Man." Religion & Theology 25, no. 3-4 (2018): 298–311. http://dx.doi.org/10.1163/15743012-02503009.

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Abstract Based on a lecture first presented at the 2017 annual meeting of the American Academy of Religion (AAR), this paper explores the possible reasons for the continued popularity of the work of the late Huston Smith – carried out in what could be characterized as the pre-history of the North American field’s rebirth in public universities throughout the late 1960s and early 1970s. For unlike other works dating from the 1950s, which are now read, if at all, only as primary sources and thus as evidence of an earlier time in the field, his book (originally entitled The Religions of Man [1958
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Topolski, Anya. "Unsettling Man in Europe: Wynter and the Race–Religion Constellation." Religions 15, no. 1 (2023): 43. http://dx.doi.org/10.3390/rel15010043.

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Sylvia Wynter brings to light a structural entanglement between race and religion that is fundamental to identifying racism’s logic. This logic is continuous albeit often masked in particular in European race–religion constellations such as antisemitism and islamophobia. Focusing on the Americas, Wynter reveals a structural epistemic continuity between ‘religious’, rational and scientific racism. Nonetheless, Wynter marks a discontinuity between pre- and post-1492, by distinguishing between the Christian subject and Man, the overrepresentation of the human. In this essay, which focuses on Euro
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Zhou, Yantong. "What distinguishes a small religion from a large cult?" Advances in Education, Humanities and Social Science Research 7, no. 1 (2023): 482. http://dx.doi.org/10.56028/aehssr.7.1.482.2023.

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When we take big and small as inherent characteristics of a religion, then it is not merely a question of religion, but of political theology. This article will illustrate this argument with the example of Christianity. This article will illustrate this argument with the example of Christianity. In this discussion, there is no shortage of praise for purely religious life and criticism of universal religion in pursuit of political influence. Political influence is not the original intention of purely religious life. The spiritual structure of religion means that religion is a relationship betwe
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Kolodnyi, Anatolii M. "Nature and definition of a religious phenomenon." Ukrainian Religious Studies, no. 71-72 (November 4, 2014): 40–46. http://dx.doi.org/10.32420/2014.71-72.429.

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In their attempts to determine the nature of religion, researchers often refer to the Latin term religio. At the same time, there are several variants of his translation (piety, reverence, conscientiousness, etc.), but, deducing this word from the Latin word religare (bind, bind), preference is given to its etymology, proposed by the Christian apologist Lactania (near 250 - after 325). Since then, religion has emerged as a means of communicating man with God in serving him and obedience through piety. We note that "religion in general" does not exist. Historically, there were and there are onl
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Christensen, Henrik Reintoft, Lene Kühle, and Brian Arly Jacobsen. "COVID-19 og religion." Religionsvidenskabeligt Tidsskrift, no. 72 (May 13, 2021): 68–88. http://dx.doi.org/10.7146/rt.vi72.126501.

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Personlige eller samfundsmæssige kriser kan give anledning til, at man stiller eksistentielle eller religiøse spørgsmål. Med afsæt i en skala for religiøsitet viser artiklen, at et mindretal af respondenterne er blandt de mest religiøse, og at de naturligt forbinder nedlukningen af trossamfundene med afsavn. Til gengæld har en del af dem deltaget i virtuelle alternativer. Holdningen til nedlukningen af trossamfundene adskiller sig ikke blandt de mindst og mest religiøse. Artiklen undersøger dernæst om der er forskelle blandt de religiøse og ikke-religiøse i synet på årsagen til COVID-19-viruss
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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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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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Tokko, A. B. "PEMAKNAAN AGAMA DALAM PERSPEKTIF ANTROPOLOGI-SOSIOLOGI." Al-Qalam 15, no. 2 (2018): 447. http://dx.doi.org/10.31969/alq.v15i2.553.

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<p>There are many experts of various disciplines provide definition and<br />understanding of religion. Some of them have been revealed in this<br />writing related to anthropology and sociology only. E.B. Taylor was the<br />first who studied and provided minimal definition of religion as a belief<br />to spiritual beings. He said that the origin of religion began when the<br />man was aware of the existence of soul. Frazer believes that the origin of<br />religion began when the man was not able to solve various problems of<br />their lives due
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Mandara, I. Wayan Kantun, I. Putu Gelgel, and Ida Bagus Dharmika. "Hindu identity maintenance of mixture marriage in DKI Jakarta." International journal of social sciences 5, no. 3 (2022): 222–29. http://dx.doi.org/10.21744/ijss.v5n3.1943.

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In a pluralistic society like Jakarta, it is very possible for marriages with religious backgrounds to occur. Marriage with two different religions is very unlikely because the law requires that the marriage be carried out in one religion. Hindus generally adhere to the patrilineal principle in the sense that the man is the head of the family. If there is an interfaith marriage, the wife must follow the husband's Hindu religion. However, it often happens that if there are marriages with different religious backgrounds, many Hindu men in DKI follow the religion of their wives. This causes the n
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Jasiński, Karol. "Googlism – Man’s New “Religion” in the Digital Age." Philosophy and Canon Law 9, no. 1 (2023): 1–16. http://dx.doi.org/10.31261/pacl.2023.09.1.06.

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The aim of this paper is to present the main premises of googlism and to characterize the various ways of understanding it. The paper comprises two main parts: the first part presents the main elements of googlism (the doctrine, moral principles, the cult and the community), which makes it resemble a religion in its conventional meaning. However, it emphasizes that the similarity to a religion is only superficial since one crucial element is missing: the affirmation of a supernatural and personal Absolute and an existential, dynamic and holistic interpersonal relation between It and man. Sacra
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Latour, Bruno. "Wie wird man ikonophil in Kunst, Wissenschaft und Religion?" Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft 57, no. 1 (2012): 20–45. http://dx.doi.org/10.28937/1000106209.

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Mozur, Joseph P. "Chingiz Aitmatov's Plakha: A new religion for Soviet man?" Studies in Comparative Communism 21, no. 3-4 (1988): 263–73. http://dx.doi.org/10.1016/0039-3592(88)90019-1.

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Raeesi, Dr Sajjad Ali, Dr Mujeeb Rehman Abro, and Muneera Khanum. "URDU-19 The Islamic Concept of freedom of expression." Al-Aijaz Research Journal of Islamic Studies & Humanities 5, no. 3 (2021): 209–18. http://dx.doi.org/10.53575/u19.v5.03(21).209-218.

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Abstract There is a lot of negotiation on freedom of speech. There is no doubt that man is born free. Every religion in the world is convinced of the freedom of human beings, but to what extent man has this freedom. Is man allowed to put any kind of materialism in the freedom he enjoys or is it not? Does religion, especially Islam, give freedom to man or not? This research discusses these questions۔ According to divine teachings, man is also made free. However, the freedom of man is rooted in the relationship between man (Abd) and God. The meaning of freedom within divine religions is associat
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Reeh, Niels. "Religionens teknik og teknikkens religion." Religionsvidenskabeligt Tidsskrift, no. 70 (September 14, 2020): 159–73. http://dx.doi.org/10.7146/rt.v0i70.122017.

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ENGLISH ABSTRACT: This article seeks to utilize the German philosopher Martin Heidegger's notion of Gestell to establish an outline of the relation between religion and technique including media technique. According to Heidegger, tech-nique on the one hand serves as a means for Man. On the other hand technique al-so embeds Man in new relations as a standing reserve for something else. The arti-cle suggests that media technology has contributed to embed Man in religious and national distinctions. On this basis, the article presents an outline of different his-torical stages in which technology
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Ismail, Sirajuddin. "IMPLEMENTASI PENDIDIKAN AGAMA DAN KE AGAMAAN PASCA KONFLIK DI MAN ADO." Al-Qalam 14, no. 2 (2018): 121. http://dx.doi.org/10.31969/alq.v14i2.514.

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<p>This research aims to describe implementation of religion education.<br />This was conducted at Manado, North Sulawesi. Data was collected by<br />depth interview and observation.<br />This research indicates that implementation of religion education is<br />running normally. Education problem in Manado is decreasing number<br />of teacher</p>
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Ginex, Nicholas P. "Provide History Of Religion And God." Contemporary Issues in Education Research (CIER) 6, no. 2 (2013): 199. http://dx.doi.org/10.19030/cier.v6i2.7729.

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There is a need for high school, college, and university educators to introduce their students to a history of mankinds development of religions and beliefs in God. Regarded as too sensitive a subject, students are deprived of learning how mankind has evolved ways to establish moral and righteous behavior to maintain harmony among competing groups within a growing community. Based upon facts and findings surfaced by such respected Egyptologists as James H. Breasted and E.A. Wallis Budge, this author conclusively reveals how the first formal religion of Egypt has been emulated by the Judaic, Ch
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Aukland, Knut. "Kunnskapsproblemet og utforsking med ulike metoder: Å lære om vis-a-vis å lære hvordan." Prismet 73, no. 1-2 (2022): 79–97. http://dx.doi.org/10.5617/pri.9699.

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Hvilken kunnskap skal utforsking med ulike metoder lede til? Som et bidrag til å svare på dette spørsmålet presenterer artikkelen en kunnskapstabell som tilbyr et fagspesifikt språk for å beskrive ulike kunnskapsformer i religions- og livssynsfaget. Tabellen skiller mellom det å lære om religion/religioner og livssyn, og det å lære om akademiske metoder man kan bruke til å utforske dette fagområdet. Her argumenteres det for at forholdet mellom det å lære om og det å lære hvordan man kan få kunnskap om religion/religioner og livssyn er et sentralt tema for fagdidaktikken i dag. Lære om-kunnskap
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Plaul, Constantin. "Wilhelm Diltheys Hermeneutik der Religion." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 63, no. 1 (2021): 20–34. http://dx.doi.org/10.1515/nzsth-2021-0002.

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Zusammenfassung In der Philosophie hat das Interesse an Wilhelm Dilthey in jüngster Zeit wieder merklich zugenommen. Man könnte geradezu von einer kleinen Dilthey-Renaissance sprechen. In der Theologie indes beginnt man sich erst langsam wieder auf sein Werk zu besinnen. Dabei hält es auch für sie wichtige Einsichten bereit. Dilthey ist vor allem deshalb interessant, weil es ihm gelingt, die Religionsthematik konsequent auf dem Boden eines interpretativen Kulturmodells zu entwickeln.
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Braungart, Wolfgang. "Georg Heym: Versuch einer neuen Religion (1909). Mit einem Blick auf Hölderlin (Über Religion, Ältestes Systemprogramm)*." Literatur für Leser 41, no. 3 (2021): 225–38. http://dx.doi.org/10.3726/lfl.2018.03.06.

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Ohne Zweifel ist dies eine der ganz großen Fragen unserer Zeit: Was hält die Gesellschaft zusammen? Möglichst große Diversität ist ja wunderbar; aber wenn sie zum Kult wird, wird es schwierig. Nur noch ,,Singularitäten“: Das geht nicht gut und zerstört jede Gesellschaft.1 Wie können wir uns als zusammengehörig begreifen und auch erfahren über alle inneren Differenzierungen der Gesellschaft hinweg – und erst recht der Welt-Gesellschaft? Denn Gesellschaft ist nun einmal nicht Gemeinschaft, und sie wird auch nicht mehr zu einer solchen werden. Diese sozialkonservative Position ist Ideologie. Aber
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Izidor, Samuel, and Andrew A. Igwe. "Climate Change and the Church: An Eschatological Perspective." Randwick International of Social Science Journal 3, no. 2 (2022): 377–87. http://dx.doi.org/10.47175/rissj.v3i2.347.

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Man has had various form of religious belief, worship and teaching on the origin of the earth and man. This background has accounted for the variant culture and response to nature, the environment and climate change and relationship with believed Creator. Judaic religion and its offshoot of Christian religion constitutes a body of believers and worshippers that have established a belief system and teaching on the origin of man and the earth to which they have ascribed to the creative power of a supreme being known among them as the Almighty God. Some other religions have worshipped the element
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Vélez, Lucía Bustamante. "Análisis textual de la película Hombre mirando al sudeste." Cuadernos de Lingüística Hispánica, no. 23 (February 26, 2014): 103. http://dx.doi.org/10.19053/0121053x.2341.

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ResumenEn este artículo, mediante la técnica del deletreo, se hace un análisis textual de la película Hombre mirando al sudeste, del cineasta argentino Eliseo Subiela. Para este fin, se seleccionaron algunos fragmentos cuyo tema central es la religión, específicamente el proceso de anunciación, apoteosis, sentencia y muerte de Rantés, en conexión con el relato bíblico de Jesucristo, propio del cristianismo. Finalmente, se establecen algunos puentes con la teoría psicoanalítica de Freud.Palabras clave: pragmática, análisis textual, lenguaje cinematográfico, religión, psicoanálisis.AbstractThis
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Berghout, Abdelaziz. "Importance of Religion, Man and Knowledge in Civilizational Devel-opment: Views of Malik Bennabi and Sa‘id Nursi." Journal of Islam in Asia (E-ISSN: 2289-8077) 10, no. 2 (2014): 98. http://dx.doi.org/10.31436/jia.v10i2.397.

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This article examines the views of both Malik Bennabi (1905-1973) and Sa‘Êd NËrsÊ (1878-1960) on the importance of religion, man and knowledge in civilizational development. Despite the different backgrounds, approaches, contexts and conditions the two scholars brought home the fact that these three elements make the core foundations of civilizational development. As for Malik Bennebi, this article selected the role of religion and human factors in the process of civilizational development. To him these two foundations are crucial in any developmental activity leading to progress and transform
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Cai, Zhenyu. "Blind Man, Mirror, and Fire: Aquinas, Avicenna, and Averroes on Thinking." Religions 15, no. 2 (2024): 150. http://dx.doi.org/10.3390/rel15020150.

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In Islamic tradition, the Falsafa school is well known for its naturalistic account of religion. When Falsafa’s theory of religion made its way to the Latin West, it was embraced and developed into the so-called “double truth theory” in Latin Averroism. However, this theory quickly lost its influence in the Latin tradition, primarily due to the critique by Thomas Aquinas. One of the key aspects of Aquinas’s critique is his criticism of the emanation theory of concepts and the doctrine of the unity of the intellect, which in turn undermines the foundation of Falsafa’s theory of religion, partic
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Bochenek, Krzysztof. "Implications of Reductive Anthropology for Religion (The perspective of Catholic personalism in Poland at the turn of the 20th and 21st Centuries)." Person and the Challenges. The Journal of Theology, Education, Canon Law and Social Studies Inspired by Pope John Paul II 14, no. 1 (2024): 43–57. http://dx.doi.org/10.15633/pch.14103.

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Experiencing the drama of being internally conflicted, postmodern people move away not only from God and religion, but also from the nature of other people. And yet, man cannot exist in an ideological or religious vacuum. This article reflects on the anthropological roots of the negation and affirmation of God and religion. The truth about religion is inextricably linked to the truth about man, and the question of perceiving man as a religious being is one of the important issues of philosophical anthropology.
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Haigh, Christopher. "Religion." Transactions of the Royal Historical Society 7 (December 1997): 281–99. http://dx.doi.org/10.2307/3679281.

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‘OH, A paper on Geoffrey and religion’, sneered a friend: ‘that won't take you long!’ But it did: it took ages. For many of us, I am sure, thinking about Elton's work and influence has been an autobiographical experience, surveying our own intellectual development in relation to his. For the first time, I read right through the fat file of twenty-five years of letters from Geoffrey (and I will be quoting from some of them). I recalled the first visit of the man my little daughters called ‘The Teddy Bear’, and how he delighted them with a description of Disneyland. Elton in Disneyland is indeed
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