To see the other types of publications on this topic, follow the link: 19th century religion.
Journal articles on the topic '19th century religion'
Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles
Consult the top 50 journal articles for your research on the topic '19th century religion.'
Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.
You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.
Browse journal articles on a wide variety of disciplines and organise your bibliography correctly.
1
Kokosalakis, Nikos. "Religion and Modernization in 19th Century Greece." Social Compass 34, no. 2-3 (1987): 223–41. http://dx.doi.org/10.1177/003776868703400208.
Full text
2
Seung Cheul Kim. "The 19th Century Prussian National Religion and Freedom of Religion." Korean Jounal of Systematic Theology ll, no. 39 (2014): 105–39. http://dx.doi.org/10.21650/ksst..39.201409.105.
Full text
3
Agensky, Jonathan C. "Recognizing religion: Politics, history, and the “long 19th century”." European Journal of International Relations 23, no. 4 (2017): 729–55. http://dx.doi.org/10.1177/1354066116681428.
Full textAbstract:
Analyses of religion and international politics routinely concern the persistence of religion as a critical element in world affairs. However, they tend to neglect the constitutive interconnections between religion and political life. Consequently, religion is treated as exceptional to mainstream politics. In response, recent works focus on the relational dimensions of religion and international politics. This article advances an “entangled history” approach that emphasizes the constitutive, relational, and historical dimensions of religion — as a practice, discursive formation, and analytical category. It argues that these public dimensions of religion share their conditions of possibility and intelligibility in a political order that crystallized over the long 19th century. The neglect of this period has enabled International Relations to treat religion with a sense of closure at odds with the realities of religious political behavior and how it is understood. Refocusing on religion’s historical entanglements recovers the concept as a means of explaining international relations by “recognizing” how it is constituted as a category of social life. Beyond questions of the religious and political, this article speaks to renewed debates about the role of history in International Relations, proposing entanglement as a productive framing for international politics more generally.
4
Samarina, Tatiana S. "THEORY OF PANDYNAMISM IN PHENOMENOLOGY OF RELIGION: THE CATEGORIES OF STRENGTH, WILL AND FORM." Study of Religion, no. 1 (2019): 114–20. http://dx.doi.org/10.22250/2072-8662.2019.1.114-120.
Full textAbstract:
The article analyzes the theory of pandynamism, which arose in the phenomenology of religion, the origins of which date back to the category of Power proposed in the 19th century by the English anthropologist and religious scholar Robert Marett. A detailed analysis of phenomenological description of religion through the theory of pandynamism which was invented by Gerardus van der Leeuw is given. Author analyses the most important, according to van der Leeuw, category of any religion Power. This category described as an extra - moral category, the key characteristic of Power is otherness, it is claimed that the element of otherness defines the course of religious life in variety of manifestations, and transformation of Power generates all variety of beliefs. The article examines the teachings of van der Leeuw on the subject of religion (religious person). The article examines three central categories of religion: the Power, the Will and the Form, the combination of which arises the diversity of existing types of religions (religions of escape, struggle, peace, anxiety, infinity, compassion, stress, obedience, greatness, humility, love). In conclusion, the article discusses electrical metaphor which is commonly used in anthropology of the 19th - first half of the 20th century in its application to the science of religion.
5
Di Stefano, Roberto. "Religion, Politics and Law in 19th Century Latin America." Rechtsgeschichte - Legal History 2010, no. 16 (2010): 117–20. http://dx.doi.org/10.12946/rg16/117-120.
Full text
6
Lester, David. "Ethnicity, Religion and Suicide in Swiss Cantons." Perceptual and Motor Skills 86, no. 3_suppl (1998): 1210. http://dx.doi.org/10.2466/pms.1998.86.3c.1210.
Full text
7
Malik, Mohd Ashraf. "WESTERN METHODOLOGY TO STUDY RELIGION WITH SPECIAL REFERENCE TO COMPARATIVE RELIGION." Indonesian Journal of Interdisciplinary Islamic Studies 4, no. 1 (2020): 35–56. http://dx.doi.org/10.20885/ijiis.vol4.iss1.art3.
Full textAbstract:
The systematic study and comparison of religions have traversed a long path since Max Muller wrote Comparative Mythology in 1856. Muller had predicted about the ‘Science of Religion’ (Religionswissenschaft) as the ‘Science’ that is based on an impartial and truly scientific comparison of all, or at all events, of the most important religions of mankind. Such an approach was developed in contrast to the reductionist tendencies as found in the anthropological, sociological and psychological theories put forward by the scholars as E. B. Tylor, James Frazer, Herbert Spencer, Emile Durkheim, and Sigmund Freud, etc. The process of studying religions comparatively implied the understanding and appreciation for the religious phenomenon without passing any judgement on the religion studied. In the succeeding pages we will be discussing and analysing the approach and method known as phenomenological method in the study of religions. Such a method is a modified or revised form of comparative religion methodology as was envisioned by Max Muller in the 19th century.
8
Engmann, Birk, and Holger Steinberg. "Some comparative psychiatric studies in the 19th century." Transcultural Psychiatry 55, no. 3 (2018): 428–40. http://dx.doi.org/10.1177/1363461518767033.
Full textAbstract:
This article analyses 19th-century publications which dealt with the social and cultural aspects of psychiatric disorders in different parts of the world. Systematic reviews were conducted of three German medical journals, one Russian medical journal, and a relevant monograph. All these archives were published in the 19th century. Our work highlights the fact that long before Kraepelin, several, mostly forgotten, publications had already discussed cultural aspects, social conditions, the influence of religion, the influence of climate, and also “race” as a trigger or amplifier of psychiatric diseases. These publications also reflect racist notions of the colonial period.
9
Wariboko, Nimi. "Liverpool Merchants in 19th-Century Niger Delta." Social Sciences and Missions 31, no. 3-4 (2018): 310–40. http://dx.doi.org/10.1163/18748945-03103001.
Full textAbstract:
Abstract How does religion or worldview affect business practices and ethics? This tradition of inquiry goes back, at least, to Max Weber who, in the Protestant Ethic and the Spirit of Capitalism, explored the impact of theological suppositions on capitalist economic development. But the connection can also go the other way. So the focus of inquiry can become: How does business ethics or practices affect ethics in a given nation or corporation? This paper inquires into how the political and economic conditions created and sustained by nineteenth-century trading community in the Niger Delta influenced religious practices or ethics of Christian missionaries. This approach to mission study is necessary not only because we want to further understand the work of Christian missions and also to tease out the effect of business ethics on religious ethics, but also because Christian missionaries came to the Niger Delta in the nineteenth century behind foreign merchants.
10
Colijn, Bram. "The Concept of Religion in Modern China: A Grassroots Perspective." Exchange 47, no. 1 (2018): 53–70. http://dx.doi.org/10.1163/1572543x-12341467.
Full textAbstract:
Abstract Modern Chinese history offers scholars plenty of reasons to abandon the state-imposed neologism of ‘religion’. For its popularization in the late 19th century marked the start of multiple cycles of violence against ‘superstition’, its ideological twin. To the contrary, this article explores how ‘religion’ (zongjiao) is deployed by ordinary people in contemporary Southern Fujian. Through three case studies I demonstrate that ‘religion’ has become part of the ways ordinary people in contemporary Southern Fujian harmonize their conflicting ritual practices and ideas about the world. A more narrow and exclusive deployment of ‘religion’ by scholars, followed by policy makers, may augment the realms of ‘culture’ and ‘superstition’, the latter of which has in particular been subject to coercive action in China. Being aware of the nefarious consequences of deploying ‘religion’ outside the Western world since the 19th century, scholars today have a responsibility to premeditate the outcome of narrowing down the range of practices, architecture, clergy, communities, and objects currently associated with ‘religion’.
11
GHEORGHE, Elena. "ROMANIAN RELIGION AND CUSTOMS IN THE MIDDLE OF THE 19TH CENTURY IN THE VISION OF FOREIGN TRAVELERS." Icoana Credintei 7, no. 13 (2021): 92–102. http://dx.doi.org/10.26520/icoana.2021.13.7.92-102.
Full textAbstract:
The notes of foreign travelers represent a major source of interest for the reconstruction of Romanian society in the middle of the nineteenth century. Although they were not "professional" historians, most often curiosity or diplomatic missions brought them to these lands, their visits led them to numerous political, economic, cultural and psychological observations.Abundance of travelogues and testimonies on the Romanian Lands of this period represents the consequence of the international reactivation of the “oriental problem” and of the intensification of the struggle for emancipation and national liberation of the peoples of the Balkans. of the culture from which they came, foreign travelers projected, consciously or not, their own light on the realities they presented. In no other historical source will we find anything more picturesque and full of life than in the events and descriptions presented by them.
12
Scheler, Max, and Petro Gusak. "Religion and philosophy." Ukrainian Religious Studies, no. 80 (December 13, 2016): 100–107. http://dx.doi.org/10.32420/2016.80.728.
Full textAbstract:
The views of the philosophers and theologians diverge and disagree on the issues whether or not the objects of religious faith: the existence and essence of God, the immortality of the soul and similar content, as well as the extent to which the belief and assertion of the existence of those objects can be objects of philosophical knowledge. It can be stated that, in contrast to the teachings that reigned in minds from the XIII and the end of the XVIII century, the 19th century gave birth to an almost immense number of "positions" to the above-mentioned issues, which did not go beyond the scope of their adoption in narrower circles of scientific schools. These "positions" to this day are mutually fighting, without the prospect of winning any of them.
13
Kritikos, Theodore. "Science and Religion in Greece, at the End of 19th Century." Historein 1 (May 1, 2000): 35. http://dx.doi.org/10.12681/historein.125.
Full text
14
Rodríguez García, Sonia E. "Hacia una filosofía fenomenológica de la religión." Investigaciones Fenomenológicas, no. 17 (February 8, 2021): 239. http://dx.doi.org/10.5944/rif.17.2020.29713.
Full textAbstract:
La fenomenología de la religión es una de las ciencias de las religiones surgida en el siglo XIX. Tras una época dorada, las dificultades epistemológicas y los debates suscitados en torno al estatuto del saber la abocaron a una profunda crisis interna. En la actualidad, existen dos formas de entender la fenomenología de la religión: la primera, como historia comparada de las religiones, centrada en la descripción y clasificación de los fenómenos religiosos; la segunda, como fenomenología hermenéutica, centrada en la comprensión del fenómeno religioso. Ambas corrientes constituyen dos visiones divergentes de la fenomenología de la religión. Sin embargo, podrían concebirse como dos fases fenomenológicas convergentes que apuntan a la consolidación de una antropología filosófica de la religión. En este artículo, analizamos el objetivo, los principales representantes, las dificultades epistemológicas y los logros de cada una de estas for-mas de comprender la fenomenología de la religión y su posible conjugación en la configuración de una filosofía fenomenológica de la religión.The phenomenology of religion is one of the sciences of religions emerged in the 19th century. After a golden age, the epistemological difficulties, and the debates about the status of knowledge led to a deep internal crisis. At present, there are two ways of understanding the phenomenology of religion: the first, as a com-parative history of religions, focused on description and classification of religious phenomena; the second, as a hermeneutical phenomenology, focused on the understanding of religious phenomena. Both currents constitute two divergent views of phenomenology of religion. However, they can be conceived as two convergent phenomenological phases that point to the consoli-dation of a philosophical anthropology of religion. In this paper, we analyze the goal, main representatives, epistemological difficulties and achievements of each of these ways of understanding the phenomenology of religion and its possible conjugation in the configuration of a phenomenological philosophy of religion.
15
Delatolla, Andrew, and Joanne Yao. "Racializing Religion: Constructing Colonial Identities in the Syrian Provinces in the Nineteenth Century." International Studies Review 21, no. 4 (2018): 640–61. http://dx.doi.org/10.1093/isr/viy060.
Full textAbstract:
AbstractIn recent decades, international events and incisive critical voices have catapulted the concepts of race and religion to the foreground of International Relations research. In particular, scholars have sought to recover the racialized and imperial beginnings of IR as an academic discipline in the early-20th century. This article contributes to this growing body of work by analyzing both race and religion as conceptual tools of scientific imperial administration—tools that in the 19th century classified and divided the global periphery along a continuum of civilizational and developmental difference. The article then applies this framework to the case of French, and more broadly, European, relations with populations in the Ottoman Empire, particularly within the Syrian Provinces. As described throughout this article and the case study, the Europeans used the language of race to contribute to religious hierarchies in the Syrian provinces in the mid- and late-19th century, having a lasting effect on discussions of religion in IR and international politics.
16
Weller, Paul. "Religious Minorities and Freedom of Religion or Belief in the uk." Religion & Human Rights 13, no. 1 (2018): 76–109. http://dx.doi.org/10.1163/18710328-13011160.
Full textAbstract:
Abstract By particular reference to the polity of the uk, this article discusses issues and options for groups identified as “religious minorities” in relation to issues of “religious freedom”. It does so by seeking to ensure that such contemporary socio-legal discussions are rooted empirically in the full diversity of the uk’s contemporary religious landscape, while taking account of (especially) 19th century (mainly Christian) historical antecedents. It argues that properly to understand the expansion in scope and substance of religious freedom achieved in the 19th century that account needs to be taken of the agency of the groups that benefited from this. Finally, it argues this history can be seen as a “preconfiguration” of the way in which religious minorities have themselves acted as key drivers for change in relevant 20th and 21st century uk law and social policy and could continue to do so in possible futures post-Brexit Referendum.
17
Langlois, John. "Freedom of Religion and Religion in the UK." Religious Freedom, no. 17-18 (December 24, 2013): 54–57. http://dx.doi.org/10.32420/rs.2013.17-18.984.
Full textAbstract:
Britain has a long history of fighting for religious freedom. In the Middle Ages, the official church was the Roman Catholic Church, which dominated both spiritual and political life. During the Protestant Reformation, Protestantism prevailed and the (Protestant) Anglican Church became the official state church in England. The Presbyterian Church of Scotland became the official state church in Scotland. In England, the Anglican Church discriminated against members of other Christian churches, in particular, such as Baptists and Methodists (usually called dissidents or independent). Roman Catholicism was banned. Only at the beginning of the 19th century he was given the right to exist. Since then, in the United Kingdom, for almost 200 years, there has been freedom of religious faith and practice.
18
Kazarian, Nicolas. "Interfaith Dialogue and Today’s Orthodoxy, from Confrontation to Dialogue." Review of Ecumenical Studies Sibiu 13, no. 1 (2021): 51–57. http://dx.doi.org/10.2478/ress-2021-0005.
Full textAbstract:
Abstract Orthodoxy has a long experience of cohabitation with other religions and Christian denominations. However, this experience has not always been a peaceful and easy one, especially when molded by the rise of nationalism during the second half of the 19th century and global geopolitical forces throughout the 20th century. A series of historical events, from Russia to the Middle East, from the Balkans to Central Europe, have shaped the Orthodox relationship to religious pluralism, redefining the religious landscape through movement of populations and migrations. These many conflicts and historical events have proved the multifaceted reality of Orthodoxy, from its role as a state religion, such as in Greece, and a majority religion, such as in Russia, to a minority religion with limited rights, such as in Turkey, or, more generally speaking, in the Middle East. It is in this very complex context that interfaith relations unfold, too often in a very violent and traumatic way.
19
DAY, CATHY, and MALCOLM SMITH. "COUSIN MARRIAGE IN SOUTH-WESTERN ENGLAND IN THE NINETEENTH CENTURY." Journal of Biosocial Science 45, no. 3 (2012): 405–14. http://dx.doi.org/10.1017/s0021932012000491.
Full textAbstract:
SummaryKnowledge of inbreeding levels in historical times is necessary to estimate the health consequences of past inbreeding, and to contextualize the current public debate about cousin marriage in Britain. This research aims to calculate the level of cousin marriage using the intensive technique of multi-source parish reconstitution and to determine whether village organization, religion and occupational class influenced the level of consanguineous marriage. A wide variety of documentary sources were used to create extensive pedigrees of spouses in over 800 marriages in the 19th century in the rural villages of Stourton and Kilmington. The closed village of Stourton had higher levels of inbreeding than the open village of Kilmington. Catholics had lower rates of 1st cousin marriage but higher rates of 2nd cousin marriage than Protestants. Farmers had higher levels of 1st cousin marriage than labourers. The levels of consanguinity in south-western Wiltshire in the 19th century were related to the economic structure of the villages and the religion and social class of the spouses.
20
Wennemers, Sander, and Hilde Bras. "Surviving in Overijssel. An Analysis of Life Expectancy, 1812–1912." Historical Life Course Studies 10 (March 31, 2021): 156–61. http://dx.doi.org/10.51964/hlcs9586.
Full textAbstract:
The rise in life expectancy is one of the main processes of social change in the 19th century. In the Netherlands, regional differences in life expectancy, and their development, were huge. Therefore, studies on average life expectancy or studies, which examine the whole of the Netherlands do not fully capture the differential determinants of this process. This study focuses on social, economic, and geographic differences in life expectancy in 19th-century Overijssel using the Historical Sample of the Netherlands (HSN). Exploiting Cox regression, the influence of several factors on life expectancy are investigated. The article shows that birth cohort, urbanisation, and gender had an important relation with life expectancy in 19th-century Overijssel, while industrialisation, religion, and inheritance customs were not associated with age at death.
21
Benesch, Susan. "Charlie the Freethinker: Religion, Blasphemy, and Decent Controversy." Religion and Human Rights 10, no. 3 (2015): 244–54. http://dx.doi.org/10.1163/18710328-12341291.
Full textAbstract:
This comment examines the tension between freedom of expression and freedom of religion by embedding the Charlie Hebdo cartoons in a wider, century-old European tradition of publications mocking religion, including Christianity. It describes, and draws lessons from, the 19th century blasphemy case against the British Freethinker newspaper, whose “technique of offense” was similar to that of Charlie Hebdo. Finally, the comment tackles the problem of violent response to text or images that mock religion, pointing out that malicious intermediaries often carry such messages between social groups or across national borders—greatly escalating the risk of violence.
22
Veselič, Maja. "The Allure of the Mystical." Asian Studies 9, no. 3 (2021): 259–99. http://dx.doi.org/10.4312/as.2021.9.3.259-299.
Full textAbstract:
Alma M. Karlin (1889–1950), a world traveller and German-language travel and fiction writer, cultivated a keen interest in religious beliefs and practices of the places she visited, believing in the Romantic notion of religion as the distilled soul of nations as well as in the Theosophical presumption that all religions are just particular iterations of an underlying universal truth. For this reason, the topic of religion was central to both her personal and professional identity as an explorer and writer. This article examines her attitudes to East Asian religio-philosophical traditions, by focusing on the two versions of her unpublished manuscript Glaube und Aberglaube im Fernen Osten, which presents an attempt to turn her successful travel writing into an ethnographic text. The content and discourse analyses demonstrate the influence of both comparative religious studies of the late 19th century, and of the newer ethnological approaches from the turn of the century. On the one hand, Karlin adopts the binary opposition of religion (represented by Buddhism, Shintoism, Daoism and Confucianism) or the somewhat more broadly conceived belief, and superstition (e.g. wondering ghosts, fox fairies), and assumes the purity of textual traditions over the lived practices. At the same time, she is fascinated by what she perceives as more mystical beliefs and practices, which she finds creatively inspiring as well as marketable subjects of her writing.
23
Ekamper, Peter, and Frans Poppel. "Infant mortality in mid‐19th century Amsterdam: Religion, social class, and space." Population, Space and Place 25, no. 4 (2019): e2232. http://dx.doi.org/10.1002/psp.2232.
Full text
24
Kazin, Aleksandar. "Russian religion and Russian philosophy." Zbornik Matice srpske za drustvene nauke, no. 152 (2015): 409–28. http://dx.doi.org/10.2298/zmsdn1552409k.
Full textAbstract:
In the article the author tells us about the religious essence of Russian philosophy as its basic characteristic since in was founded in the middle of the 19th century until now. Russian philosophy never existed or couldn?t have existed in the European state of mind because it?s essentially a philosophic interpretation of religious faith. According to the author?s opinion, European philosophy, as a whole, has left the borders of the Christian spiritual plain by making the anthropocentric principle of thinking the absolute, which took it into positivism and nihilism. Russian philosophy hasn?t left the Christian spiritual field and has kept a theocentric (classical) type of thinking till the present day. The stand-point of the believing mind which rejects transcendental, as well as any other self foundation of the European philosophy. From the beginning until the present day, Russian philosophy has been opposed to the Descartes-Kant?s way of thinking. Western modern philosophy killed God intellectualy, and postmodern killed the Man as well, moving its philosophy into an empty space of ?transindividual constructions?. Ivan Kirejevski founded an ontological-gbnoseological model of Russian secular Christian philosophy in the middle of the 19th century, and from that, later, other branches of Russian philosophy developed: ontological-cultural (Danilevski, Leontjev), ontological-anthropological (Solovjov, Berdjajev, Ern). Briefly, Russian philosophy is what Russian national culture, based on Orthodox Christian views, can say about the World and the Man using the conceptual language.
25
Isaia, Artur Cesar. "Spiritism and Umbanda in Brazil: the Indian as a Figure of Worship and the Dilution of Identity Boundaries." International Journal of Social Science Studies 8, no. 4 (2020): 15. http://dx.doi.org/10.11114/ijsss.v8i4.4865.
Full textAbstract:
Brazilian Umbanda is a religion supported by trance and worship of ancestors. This religion is very close to Spirits’, codified by Allan Kardec, the magical past and with the worship of ancestors of African origin. In contrast, the Spiritism of French origin, imported by Brazil in the second half of the 19th century, developed an identity close to literacy and science, sensitizing the sociocultural elite. With those characteristics, Spiritism tried to separate from Umbanda as Umbanda tried to get closer to Spiritism. This article discusses the figure of worship ‘the Brazilian Indian’ in Umbanda and his presence in Spiritism itself that contradict effort of his spokespersons to remove him from everything that could resemble Afro-Brazilian religions.
26
Saunders, Robert. "Doubtful democrats: Democracy in Britain since 1800." Journal of Modern European History 17, no. 2 (2019): 184–95. http://dx.doi.org/10.1177/1611894419835749.
Full textAbstract:
Over the ‘long’ 19th century, British politics underwent a quiet revolution: a revolution, not in its governing institutions, but in the ideas that underpinned them. In little more than a century, the idea of ‘democracy’—once a term of abuse, from which even radical politicians sought to disassociate themselves—established itself as the civic religion of British politics: the one authority against which there could be no court of appeal. Like other religions, democracy spawned a variety of sects and denominations, each of which sought to defend it against false democratic creeds: ranging from ‘social democracy’ and ‘industrial democracy’ to ‘Tory democracy’, ‘the property-owning democracy’, and ‘the democracy of the market’. The result, paradoxically, was to establish democracy both as the universal principle of British politics and as its central battlefield: an idea to which all paid tribute, but which seemed permanently under siege. This article explores the peculiar voyage of British democratic thought over the 19th and 20th centuries, focusing on its usage as an instrument of political warfare. The first section charts its emergence as the most potent challenge to the dominant narratives of the early-19th century: Whig constitutionalism and ‘reform’. A second section then charts the absorption of democracy into the core narratives of British political thought, while exploring the very different ends to which its authority could be put. A final section identifies three narrative battlegrounds for democracy in the 19th century, opening up fault lines that continue to structure British politics in the present.
27
Arvidsson, Stefan. "The humanistic study of religions: An obscure tradition illuminated by the ‘Knights of Labor’." Temenos - Nordic Journal of Comparative Religion 51, no. 2 (2015): 227–56. http://dx.doi.org/10.33356/temenos.53569.
Full textAbstract:
Today ‘humanistic’ and ‘humanities’ are terms rarely used in discussions on methodology and epistemology within the study/history of religions. This article laments this state of affair and reminds the readers of same basic advantages of a humanistic study of religions in comparison to chiefly social scientific approaches to religion and culture. After an initial philosophical argument on the implications of ‘humanistic’, the article touches upon the significance of historical failures, utopianism, empathy and ‘the orectic’. These discussions take place against an analysis of the mythology and ritual life of the 19th century, American, socialist order The Knight of Labor.
28
Ryba, Thomas. "COMPARATIVE RELIGION, TAXONOMIES AND 19TH CENTURY PHILOSOPHIES OF SCIENCE: CHANTEPIE DE LA SAUSSAYE AND TIELE." Numen 48, no. 3 (2001): 309–38. http://dx.doi.org/10.1163/156852701752245596.
Full textAbstract:
AbstractIt has been generally recognized that an important influence on the development of early phenomenologies of religion was Hegel. It is the purpose of this paper to provide a deep reading of the phenomenologies of C.P. Tiele and P.D. Chantepie de la Saussaye in order to demonstrate the extent of Hegel's influence on their thought. This demonstration proceeds deconstructively (in the Heideggerian, not the Derridean, sense) to establish (a) the questionability of each thinker's claim to represent a unitary science of religion and to show (b) the oppositions between the respective notions of taxonomy and the notions of science of religion. The paper concludes by suggesting that although both thinkers may have appropriated some Hegelian evolutionary elements, their respective conceptions of science were also influenced by the "received" view that lay behind the writings of scientific phenomenologists such as Robison, Hamilton and Whewell.
29
Capellán De Miguel, Gonzalo. "Beyond the Nation. Religion, Philosophy of History and Humanity in 19th Century Spain." Rubrica Contemporanea 9, no. 17 (2020): 31. http://dx.doi.org/10.5565/rev/rubrica.197.
Full text
30
Olin, Margaret. "The Cult of Monuments as a State Religion in Late 19th Century Austria." Wiener Jahrbuch für Kunstgeschichte 38, no. 1 (1985): 177–98. http://dx.doi.org/10.7767/wjk-1985-0107.
Full text
31
Litvak, Meir. "MONEY, RELIGION, AND POLITICS: THE OUDH BEQUEST IN NAJAF AND KARBALA[ham], 1850–1903." International Journal of Middle East Studies 33, no. 1 (2001): 1–21. http://dx.doi.org/10.1017/s0020743801001015.
Full textAbstract:
“Money was the life blood of Najaf.” Thus observed the Shi[ayn]i author, [ayn]Ali Khaqani.1The story of the Oudh Bequest, which channeled more than 6 million rupees from the Shi[ayn]i kingdom of Awadh2in India to the two Shi[ayn]i shrine cities of Najaf and Karbala[ham] in Iraq during the second half of the 19th century is a fine example of Khaqani's assessment. These [ayn]Ataba¯t-i [ayn]a¯liya¯t (“sublime thresholds”) were the most important centers of learning in Shi[ayn]ism during the 19th century. For this reason, a study of the bequest provides important insights into the internal workings of a leading community of ulama during a period of change, as well as into the role of European players in the life of such communities.
32
Fonneland, Trude, and Tiina Äikäs. "Introduction: The Making of Sámi Religion in Contemporary Society." Religions 11, no. 11 (2020): 547. http://dx.doi.org/10.3390/rel11110547.
Full textAbstract:
This Special Issue of Religions approaches “Sámi religion” from a long-term perspective seeing both the past religious practices and contemporary religious expressions as aspects of the same phenomena. This does not refer, however, to a focus on continuity or to a static or uniform understanding of Sámi religion. Sámi religion is an ambiguous concept that has to be understood as a pluralistic phenomenon consisting of multiple applications and associations and widely differing interpretations, and that highlights the complexities of processes of religion-making. In a historical perspective and in many contemporary contexts (such as museum displays, media stories, as well as educational programs) the term Sámi religion is mostly used as a reference to Sámi pre-Christian religious practices, to Laestadianism, a Lutheran revival movement that spread among the Sámi during the 19th Century, and last but not least to shamanism. In this issue, we particularly aim to look into contemporary contexts where Sámi religion is expressed, consumed, and promoted. We ask what role it plays in identity politics and heritagization processes, and how different actors connect with distant local religious pasts—in other words, in which contexts is Sámi religion activated, by whom, and for what?
33
Davis, Tracy C. "“I Long for My Home in Kentuck”: Christy's Minstrels in Mid-19th-Century Britain." TDR/The Drama Review 57, no. 2 (2013): 38–65. http://dx.doi.org/10.1162/dram_a_00260.
Full textAbstract:
Christy's Minstrels set a new standard for minstrel performance in mid-Victorian Britain. Yet reception was far from monolithic: the cultural affiliations of audiences led to important regional differences in reception, including room for racialist perspectives complicated by religion, nationalism, class, and antislavery convictions.
34
Athoillah, Ahmad. "Pembentukan Identitas Sosial Komunitas Hadhrami di Batavia Abad XVIII-XX." Lembaran Sejarah 14, no. 2 (2019): 150. http://dx.doi.org/10.22146/lembaran-sejarah.45437.
Full textAbstract:
This paper discusses the process of forming identities carried out by the Hadhrami community in Batavia throughout the late 18th century until the beginning of the 20th century. The taking of the topic was motivated by the strong social identity of the Hadhrami community in Batavia, especially in religion and economy since the 19th century to the present. The problem of this research is about the form and process of forming Hadhrami social identity from the end of the 18th century to the beginning of the 20th century. To answer these problems, a critical historical method is used by using various historical sources and relevant reference studies.Some of the results obtained from this study are various historical realities, such as the formation of social religious symbols including mosques and religious teaching forum. Some important things are the formation of economic identities such as wholesale trade, shipping businesses and property businesses. In addition, there were also shifting settlements from Hadhrami over the Koja people in Pekojan in the early 19th century, as well as the shift of the Hadhrami to the inland of Batavia in the late 19th century. These various realities ultimately affected various forms and processes of forming the social identity of the Hadhrami community, such as the material aspects, language, behavior, and collective ideas of the Hadhrami community especially at the beginning of the 19th century. Generally the Hadhrami community had transformed themselves and their collective parts into colonial society in Batavia until the beginning of the 20th century.
35
Ober, Kenneth. "Meïr Goldschmidt and the main currents in 19th-century Judaism." Nordisk Judaistik/Scandinavian Jewish Studies 22, no. 1 (2001): 7–45. http://dx.doi.org/10.30752/nj.69578.
Full textAbstract:
Although the noted nineteenth-century Danish-Jewish writer Meïr Goldschmidt (1819–1887) made his entry into literature with a novel on Jewish themes, his later novels treated non-Jewish subjects, and his Jewish heritage appeared progressively to recede into the background of his public image. Literary historians have paid little attention to his complex perception of his own Jewishness and have made no effort to discover the immense significance he himself felt that Judaism had for his life and for his literary works. Moreover, no previous study has comprehensively treated Goldschmidt’s far-reaching network of interrelationships with an astonishing number of other major Jewish cultural figures of nineteenth-century Europe. During his restless travels crisscrossing Europe, which were facilitated by his phenomenal knowledge of the major European languages, he habitually sought out and associated with the leading Jewish figures in literature, the arts, journalism, and religion, but this fact and the resulting mutually influential connections he formed have been overlooked and ignored. This is the first focused and documented study of the Jewish aspect of Goldschmidt’s life, so vitally important to Goldschmidt himself and so indispensable to a complete understanding of his place in Danish and in world literatures.
36
Maziyah, Siti, and Melly Dwi Trivia. "Culture and Environment of the End 19th Century Jepara Society Religious Character formers R.A. Kartini." E3S Web of Conferences 202 (2020): 07060. http://dx.doi.org/10.1051/e3sconf/202020207060.
Full textAbstract:
RA Kartini has always been associated with issues of education and emancipation of women. However, R.A. Kartini's letters to her friends apparently also discussed the cultural conditions and religious environment of the Javanese people at the end of the 19th century. How did the culture and religious environment of the end 19th century Javanese society cause Kartini to be critical of Islam? What is the contribution of R.A. Kartini against the development of Islam in Java? This research data uses the letters R.A. Kartini to her friends who have been summarized in books that have been published. Secondary data used are books and articles with similar themes. Various information relating to the topic of the problem is then analyzed to draw conclusions in accordance with the problems that have been raised. The results showed that R.A. Kartini had several times wanted to convert to a religion because of a foreign language that she could not understand in worship. Kartini wanted an effort to translate the Qur'an, so that she and the Javanese community could understand the teachings of her religion well.
37
Syahnan, Mhd, Asrul Asrul, and Ja'far Ja'far. "Intellectual Network of Mandailing and Haramayn Muslim Scholars in the Mid-19th and Early 20th Century." TEOSOFI: Jurnal Tasawuf dan Pemikiran Islam 9, no. 2 (2019): 257–81. http://dx.doi.org/10.15642/teosofi.2019.9.2.257-281.
Full textAbstract:
This paper is an attempt to study the scholars’ network of Mandailing Ulama with those of Haramayn in the mid-19th and early 20th century. Employing the content analysis method the research finds that the Mandailing scholars had made an intellectual encounter with the scholars in Haramayn, even some of the established networks with Egyptian and Indian scholars. The Mandailing scholars connote those who ethnically originated from Mandailing clan and data reveals that Mandailing scholars come from the residencies of Tapanuli and East Sumatera, both of which are parts of the modern era North Sumatera province. This not to deny that some of the Mandailing scholars were also born in Makkah. From the aspect of the duration of the study, some scholars studied religion intensively and settled in Makkah, while others only learned the Islamic religion by meeting the scholars of Makkah only during the Hajj period. The last group of scholars only studied religion intensely in Nusantara, but while performing hajj they met the scholars and learned religion in very limited time. Mandailing scholars studied Islamic sciences, especially Quranic exegeses, hadīth, and Sufism to a number of such scholars from Arab and Nusantara as Ahmad Khatib al-Minangkabawi, ‘Abd al-Qadir b. Shabir al-Mandili (Nasution) and Hasan Masysyath. Ideologically, they studied Islamic sciences in the context of the Sunnī school of thought, especially Ash‘arīyah and Shāfi‘īyah. This study then fills the gap of the study of other researchers about the Nusantara Ulama Network with Middle Eastern scholars.
38
Piatt, Thomas W. "The Conflict of Science and Religion: A Confusion Re-Visited." Journal of Interdisciplinary Studies 2, no. 1 (1990): 22–38. http://dx.doi.org/10.5840/jis199021/22.
Full textAbstract:
From roughly the 16th century onwards, religiously oriented persons have engaged in what might appear to be a losing battle against the scientific community. With each new success of scientific explanation, religious traditionalists have been forced to either renounce or radically reinterpret doctrines which were previously regarded as "factual descriptions" of the way the world is. The situation just described has been changed by recent advances in the philosophy of science. The present view of the status of scientific explanation as found in such thinkers as Feyerabend, Goodman, and Von Fraasen is a far cry from the 17th-19th century respresentational realism. This raises the possibility that we need to reassess the relationship of religious assertions to scientific assertions.
39
Dedovic-Atilla, Elma. "Byron’s and Shelley’s Revolutionary Ideas in Literature." English Studies at NBU 3, no. 1 (2017): 27–48. http://dx.doi.org/10.33919/esnbu.17.1.2.
Full textAbstract:
The paper explores the revolutionary spirit of literary works of two Romantic poets: George Gordon Byron and Percy Bysshe Shelley. In the period of conservative early 19th century English society that held high regard for propriety, tradition, decorum, conventions and institutionalized religion, the two poets’ multi-layered rebellious and subversive writing and thinking instigated public uproar and elitist outrage, threatening to undermine traditional concepts and practices. Acting as precursors to new era notions and liberties, their opuses present literary voices of protest against 19th century social, religious, moral and literary conventions. Their revolutionary and non-conformist methods and ideas are discussed and analyzed in this paper through three works of theirs: Byron’s The Vision of Judgement and Childe Harold’s Pilgrimage and Shelley’s Prometheus Unbound.
40
Shiotani, Masachika. "The Export of Russian Cotton Fabrics and the Commercial Network of Asian Merchants in the First Half of the 19th Century. Part 1." History 17, no. 8 (2018): 49–64. http://dx.doi.org/10.25205/1818-7919-2018-17-8-49-64.
Full textAbstract:
This paper explores the development of the Russian cotton industry and export of its cotton fabrics in the first half of the 19th century. At a time when religion and ethnicity were a key basis for people, communication naturally proceeded between groups which shared religion and ethnicity and so Asian merchants assumed the trade between Russia and Asia between the 18th – 19th centuries. This was a commercial base for Asian merchants, operating businesses across borders. As Russia increased its trade with Asian regions, it used the commercial network of Asian merchants in neighboring countries. After power sources in Russia’s cotton industry shifted from natural energy and animal power to fossil fuels, faster transportation was realized on a larger scale. This trend of transformation radically changed Russia’s trade with Asia and heavily influenced the commercial network of Asian merchants.
41
Saljic, Jovana. "Literature, religion and the birth of a nation: The creation of the “literary Bosnianhood”." Zbornik Matice srpske za drustvene nauke, no. 164 (2017): 665–80. http://dx.doi.org/10.2298/zmsdn1764665s.
Full textAbstract:
The question of national identity and nationality of the group of people inhabited in a particular geographical area, despite numerous theories which over the last nearly two and a half centuries have been giving the variety of answers, most frequently is related to a common ethnical background, culture, history, tradition, and as it was considered for a longer period of time, a common language. Although it is not uncommon for members of one ethnic group to profess the same religion in the vast majority, the religion, at least according to the theories of the nation, has never been an essential definition of the national identity. It should not be surprising if we take into account the circumstances that led to the awakening of nations and national movements in the 19th century of the European Enlightenment period, when the other form of togetherness started to replace a religion dominant for centuries. Thus, in forming national consciousness, religion found itself in the last place. On the other hand, if nationality formed by a religion was unacceptable for the theories of the nation, forming a national literature by the religious affiliation would have been unthinkable. By the simple analogy, the first was excluding the other which means that if it was not possible for the religion to form a nation, it was also not possible to form a national literature. At least, it was common opinion. However, right in the European region where those theories had been developed, we can also find the first case to refute them. And we can do that with the so-called Bosnian- Muslim literature that have made its first steps during the second half of the 19th century as ? mean in the creation of the new Bosnian nation. It was not the religious literature with religious themes and motifs, but the literature of the religion, of the members of a religion in an effort to create their own national identity based on a religious one. In that sense, there were three most important literary events that made the foundations for the creating the so called ?literary Bosnianhood? in the last decades of the 19th century: a collection of proverbs and lessons called ?National Treasure? by Mehmed-beg Kapetanovic Ljubusak, a collection of epic poems called ?Folk Songs of the Mohammedans in Bosnia and Herzegovina? by Kosta H?rmann and the launch of the literary magazine called ?Bosniak?. The paper presents historical, political and social circumstances that had led to those literary events, the birth of the new type of literature as well as the new Bosnian nation and national identity.
42
Herwansyah, Herwansyah. "PENYANGKALAN ADANYA TUHAN DALAM PANDANGAN ATEIS DAN SAINS MODERN." Jurnal Ilmu Agama: Mengkaji Doktrin, Pemikiran, dan Fenomena Agama 18, no. 1 (2017): 97–104. http://dx.doi.org/10.19109/jia.v18i1.1494.
Full textAbstract:
The philosophy of the 19th and 20th centuries gave birth to the idea of atheism. Modern atheist figures include Ludwig Feuerbach, Karl Marx, Friedrich Nietzsche, Sigmund Freud and Jean-Paul Sartre. The denial of God presented by each of the 19th and 20th century figures has his own arguments and context. According to Feurbach God is the creation of human delusion. Karl Marx, religion is the opium of the people. Nietzsche, God is dead. Sigmund Freud, religion according to his psychological nature is an illusion. Sartre, the existence of God is nothingness. The denial of God by modern scientists does not mean not to believe in the existence of God at all, but they just have put aside the existence of God. The scientists deny the existence of God with mean to awaken, awaken the religious human beings of the social condition
43
Walczak-Delanois, Dorota. "Poems by Polish Female Poets and the Burning Issue of Religion." Religions 12, no. 8 (2021): 618. http://dx.doi.org/10.3390/rel12080618.
Full textAbstract:
The aim of this paper is to show the presence of religion and the particular evolution of lyrical matrixes connected to religion in the Polish poems of female poets. There is a particular presence of women in the roots of the Polish literary and lyrical traditions. For centuries, the image of a woman with a pen in her hand was one of the most important imponderabilia. Until the 19th century, Polish female poets continued to be rare. Where female poets do appear in the historical record, they are linked to institutions such as monasteries, where female intellectuals were able to find relative liberty and a refuge. Many of the poetic forms they used in the 16th, late 17th, and 18th centuries were typically male in origin and followed established models. In the 19th century, the specific image of the mother as a link to the religious portrait of the Madonna and the Mother of God (the first Polish poem presents Bogurodzica, the Virgin Mary, the Mother of Jesus) reinforces women’s new presence. From Adam Mickiewicz’s poem Do matki Polki (To Polish Mother), the term “Polish mother” becomes a separate literary, epistemological, and sociological category. Throughout the 20th century (with some exceptions), the impact of Romanticism and its poetical and religious models remained alive, even if they underwent some modifications. The period of communism, as during the Period of Partitions and the Second World War, privileged established models of lyric, where the image of women reproduced Romantic schema in poetics from the 19th-century canons, which are linked to religion. Religious poetry is the domain of few female author-poets who look for inner freedom and religious engagement (Anna Kamieńska) or for whom religion becomes a form of therapy in a bodily illness (Joanna Pollakówna). This, however, does not constitute an otherness or specificity of the “feminine” in relation to male models. Poets not interested in reproducing the established roles reach for the second type of lyrical expression: replacing the “mother” with the “lover” and “the priestess of love” (the Sappho model) present in the poetry of Maria Pawlikowska-Jasnorzewska. In the 20th century, the “religion” of love in women’s work distances them from the problems of the poetry engaged in social and religious disputes and constitutes a return to pagan rituals (Hymn idolatrous of Halina Poświatowska) or to the carnality of the body, not necessarily overcoming previous aesthetic ideals (Anna Świrszczyńska). It is only since the 21st century that the lyrical forms of Polish female poets have significantly changed. They are linked to the new place of the Catholic Church in Poland and the new roles of Polish women in society. Four particular models are analysed in this study, which are shown through examples of the poetry of Genowefa Jakubowska-Fijałkowska, Justyna Bargielska, Anna Augustyniak, and Malina Prześluga with the Witches’ Choir.
44
Pratt, Douglas. "Secular New Zealand and Religious Diversity: From Cultural Evolution to Societal Affirmation." Social Inclusion 4, no. 2 (2016): 52–64. http://dx.doi.org/10.17645/si.v4i2.463.
Full textAbstract:
About a century ago New Zealand was a predominantly white Anglo-Saxon Christian nation, flavoured only by diversities of Christianity. A declining indigenous population (Maori) for the most part had been successfully converted as a result of 19th century missionary endeavour. In 2007, in response to increased presence of diverse religions, a national Statement on Religious Diversity was launched. During the last quarter of the 20th century the rise of immigrant communities, with their various cultures and religions, had contributed significantly to the changing demographic profile of religious affiliation. By early in the 21st century this diversity, together with issues of inter-communal and interreligious relations, all in the context of New Zealand being a secular society, needed to be addressed in some authoritative way. Being a secular country, the government keeps well clear of religion and expects religions to keep well clear of politics. This paper will outline relevant historical and demographic factors that set the scene for the Statement, which represents a key attempt at enhancing social inclusion with respect to contemporary religious diversity. The statement will be outlined and discussed, and other indicators of the way in which religious diversity is being received and attended to will be noted.
45
Mullan, Michael. "Opposition, Social Closure, and Sport: The Gaelic Athletic Association in the 19th Century." Sociology of Sport Journal 12, no. 3 (1995): 268–89. http://dx.doi.org/10.1123/ssj.12.3.268.
Full textAbstract:
The rise of the Gaelic Athletic Association (GAA) in late 19th-century Ireland offers significant diversity to a “normal” model of national sport development. The GAA, influenced through much of its early history by a vanguard of determined Irish militants, was fiercely opposed to anything British, including the “new” bourgeois sports. Yet, in spite of its alliance with separatist politics, the growth of the GAA displayed a social dynamic, albeit in reverse form, similar to other national patterns seen in Western sport development. Parkin’s (1979) concept of social closure is suited to the sociological analysis of Victorian sport, including the early GAA; using indices of occupational exclusion based on religion, this study suggests that a system of vocational closure at the top of 19th-century Irish society eventually invited a challenge from the forces of opposition below.
46
Khater, Akram. "“GOD HAS CALLED ME TO BE FREE”: ALEPPAN NUNS AND THE TRANSFORMATION OF CATHOLICISM IN 18TH-CENTURY BILAD AL-SHAM." International Journal of Middle East Studies 40, no. 3 (2008): 443a. http://dx.doi.org/10.1017/s002074380808135x.
Full textAbstract:
This article tells the story of ten Catholic women from Aleppo who, in the early part of the 18th century, sought to establish their own convent in the district of Kisrawan, Lebanon. Their project became the center of a conflict that entangled the devotees, their Jesuit confessors and supporters, the Melkite Church, and the Vatican. Thus, their story is a prism through which to refract the relationships among gender, class, and religion in the Levant. In particular it sheds light on the role of gender in the construction of a “modern” Catholicism. I contend that modernization predates the 19th century in the Middle East and question the opposition of secularism and history versus religion and faith as an artifact of modernity
47
Miller, Tyrus. "Bachelor Japanists: Japanese Aesthetics and Western Masculinities – Christopher REED." Artists, Aesthetics, and Artworks from, and in conversation with, Japan - Part 2, no. 9 (December 20, 2020): 91–94. http://dx.doi.org/10.32926/2020.9.r.tyr.bache.
Full textAbstract:
Bachelor Japanists offers readers an engaging and richly narrated look at Western “Japanism” of the 19th and 20th century—scholarly, collectionist, and creative engagements with Japanese culture, religion, art, and aesthetics—which, Christopher Reed argues, Western individuals and coteries used to construct queer “bachelor” identities, both male and female, eschewing marriage and evading the domestic norms of their day. The term bachelor, Reed underscores, is not [...]
48
Tegtmeyer, Henning. "Habermas over genealogie, metafysica en godsdienst." Algemeen Nederlands Tijdschrift voor Wijsbegeerte 113, no. 2 (2021): 263–77. http://dx.doi.org/10.5117/antw2021.2.006.tegt.
Full textAbstract:
Abstract Habermas on genealogy, metaphysics and religion Habermas’s impressive history of philosophy presents itself both as a comprehensive account of the history of Western philosophy from its beginning to the 19th century and as a genealogy of post-metaphysical thinking. In this paper I argue that this twofold goal creates a serious methodological problem. I also find Habermas’s understanding of metaphysics unclear and partly misguided. If that is correct it has consequences not only for the very notion of post-metaphysical thinking but also for the understanding of the dialogue between philosophy, religion, and modern secular society that Habermas advocates.
49
Grasso, Linda. "Masking Volcanic Anger: The Repressive World of 19th-Century White Female Emotional Culture." Prospects 27 (October 2002): 27–48. http://dx.doi.org/10.1017/s0361233300001125.
Full textAbstract:
In the antebellum period, gendered ideologies of anger made it difficult, if not impossible, for many women to acknowledge that their feelings of disappointment were masking their feelings of anger. Instructed that domesticity was their highest calling, their sole reason for being, more often than not, revolutionary white daughters were disappointed when they encountered its constrictions. “In education, in marriage, in religion, in everything, disappointment is the lot of woman,” Lucy Stone, one such daughter, declared. “From the first years to which my memory stretches, I have been a disappointed woman. When, with my brothers, I reached forth after the sources of knowledge, I was reproved with ‘It isn't fit for you; it doesn't belong to women.’… I was disappointed when I came to seek a profession worthy an immortal being — every employment was closed to me, except those of the teacher, the seamstress, and the housekeeper” (Schneir, 106–109).
50
Sunderland, Willard. "Alien Transgressions: Notes on Lèse-Majesté from the Russian Imperial Borderlands." Russian History 44, no. 1 (2017): 98–110. http://dx.doi.org/10.1163/18763316-04401005.
Full textAbstract:
Insulting the person and dignity of the ruler (lèse-majesté) was considered a state crime in 19th-century Russia and was investigated across the empire. This article draws on a small sample of cases from provincial archives to examine how factors of ethnicity and religion affected the way such cases were reported in local communities as well as how they were then investigated and prosecuted by state authorities.