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Journal articles on the topic 'Comparison of religions'
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1
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.
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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.
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LOZKO, Halyna. ""GOD IS NOT ONE" - THE CONCEPT BY AMERICAN RELIGIOUS SCHOLAR STEPHEN PROTHERO (A review of Stephen Prothero's book "God Is Not One: The Eight Rival Religions That Run the World". К.: Bookchef, 2024. 464 p. In original: Stephen Prothero. God is Not One: The Eight Rival Religions That Run the World - and Why Their Differences Matter)". Almanac of Ukrainian Studies, № 35 (2024): 139–44. https://doi.org/10.17721/2520-2626/2024.35.18.
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Stephen Prothero's book "God Is Not One: The Eight Rival Religions That Run the World", translated into Ukrainian in 2024. This book is of considerable scientific interest as it presents reliable facts about religious life, explores the features of confessional diversity, introduces the beliefs and practices of the world‘s largest religions, and provides statistical data on the number of believers across different faiths. It also highlights some littleknown realities in Ukraine concerning both specific religious movements and interfaith culture, and suggests understanding differences rather than denying them. The book examines eight religions: Islam, Christianity, Confucianism, Hinduism, Buddhism, Yoruba religion, Taoism, and atheism (in comparison to religion). The author convinces readers that religion is a significant driving force in today‘s world, and therefore it would be a big mistake to ignore it. This book is recommended for teachers, postgraduates, students, and anyone interested in religious studies, the psychology of religion, or the sociology of religion.
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al-Sharqawi, Muhammad Abdallah. "The Methodology of Religious Studies in Islamic Thought." Journal of Qur'anic Studies 2, no. 2 (2000): 145–74. http://dx.doi.org/10.3366/jqs.2000.2.2.145.
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The reader of the Qur'an is aware of many Qur'anic forms of inter-religious comparison. One of these is reflected in the context of the controversy of the unbelievers, or the deniers of Islamic doctrine, and one in a descriptive historical context. The Qur'an initiated the comparison of religions and revelations, and Islamic culture witnessed broad-scope activity in comparative religious studies. Islamic thought was opened up to the world's religions and made them an established subject of study and research. The intellectuals of Islam introduced numerous scientific methods which were relevant and pertinent to the nature of this subject (religions), deriving their material concerning every religion from reliable original sources. Religious Studies as a discipline has taken religions collectively to be the subject of scientific study through objective methods, having principles, characteristics and rules to which members of this academic community have aspired, and in this, Islamic thought has taken a share both early and distinctive. This article will argue that critical studies of religious texts by Jewish and Christian scholars in the West have reached the same conclusions previously reached by Muslim scholars.
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Bertini, Daniele. "On What a Religion Is Not." Religions 10, no. 1 (2019): 29. http://dx.doi.org/10.3390/rel10010029.
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Ordinary uses of the terms religion, religious belief, religious matters, and similar seem to give voice to a substantive understanding of what is a religion. Contrary to such uses, empirical research on religions casts more than one doubt on the soundness of a substantive approach. My paper moves from the empirical findings which question the substantive understanding of religious affairs, and explores how not to handle the notion of religion. Particularly, I mean to reject the mainstream received views on religion. At first, I will introduce blocks of empirical evidence in support of the proposition that religious diversity characterizes both the comparison among different traditions and any religious tradition from within. In the subsequent sections I will consider two strategies for characterizing religions. First, I will deal with the phenomenally inclusive view, which is an endeavor of construing religions in conformity with the evidence that religion and similar are ordinarily used in an equivocal manner. Second, I will then approach both strong substantive accounts of religion and the most flexible one I know (i.e., Schellenberg’s ultimism). I provide reasons which should incline to reject all of these.
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Rompegading, Andi Melantik, and Fadilla Jamila. "Comparison of Regulations on Religious Freedom between Indonesia and Canada." Scholars International Journal of Law, Crime and Justice 6, no. 08 (2023): 453–60. http://dx.doi.org/10.36348/sijlcj.2023.v06i08.009.
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Regulations on religious freedom vary widely from country to country. Several factors, including country history, culture, and religious demographics, can influence these different approaches to religious freedom. Considering all these aspects, this paper explores the differences in regulating freedom of religion between Indonesia and Canada by applying normative legal research methods. The studies concluded that the difference in regulating religious freedom between Indonesia and Canada lies in how they officially recognize religion, restrict the construction of places of worship, provide legal protection, prohibit discrimination, and approach multiculturalism. Although Indonesia recognizes several official religions, its legal application and protection may need to be clarified and more potent than in Canada, which has a more comprehensive and robust legal framework protecting religious freedom and respecting religious diversity.
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Gordan, Rachel. "Inevitably Comparative, but Not Inevitably Positive: the Study of Jews and Judaism within the Field of Religious Studies." Method & Theory in the Study of Religion 32, no. 4-5 (2020): 475–81. http://dx.doi.org/10.1163/15700682-12341489.
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Abstract This essay considers the study of Judaism within the framework of Lincoln and Freiberger’s calls for comparative studies. As a minority religion, Judaism usually requires comparative thinking, as scholars consider Judaism within the context of a majority religion. Study of post-WWII American Judaism, in particular, invites comparison, because it marks the high-tide era of “Judeo-Christianity,” in which Judaism was newly considered America’s “third faith,” on a purportedly equal status with Protestantism and Catholicism, thus inviting comparision between the three religions and other traditions outside the small circle of midcentury “American religions.” This postwar, tri-faith status of Judaism reveals some of the costs and benefits of thinking comparatively: when comparison is undertaken with an eye toward creating or maintaining equality among religions, the results may include erasure of distinctions between traditions. The study of Judaism demonstrates some of the politics and ideological motivations of comparative thinking about religion, as well as its potential risks and benefits as explained by Lincoln and Freiberger.
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Chang, Eunmi, and Heeju Jin. "Geospatial Analyses on Changes in Land Parcels for Religions: Ten Year Change between 2008 and 2018 before COVID 19." Association of Korean Cultural and Historical Geographers 34, no. 2 (2022): 89–109. http://dx.doi.org/10.29349/jchg.2022.34.2.89.
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Religions are recognized as having a great influence on Korean society, although the number of those who have religion has decreased. We tried to extract spatial statistics on the distribution of religious sites using the zoning information of the Korea Land Information System and to interpret their meanings. Nationally, the religious population decreased by 15% in 2015 compared to 2005, while the number of parcels for religions increased by 38% in 2018 compared to 2008. The total areas of parcels for religions increased 42%. In addition, parcels for religions showed a cluster distribution, and the degree of clustering in 2018 increased in comparison with that in 2008 across Korea. We investigated Busan Metropolitan City in detail. In this case, we found very low correlation between the total population and areas of parcels for religion, and that both Kangseo-gu, new-developed area and youngdo-ku, old town showed an increase in a huge cluster. We discussed the meanings of statistical figures and the necessity of qualitative and quantitative research.
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Kuzmina, E. V. "Comparative Method in Studying of Religion. General Features of Theoretical Searches." Herald of Omsk University. Series: Historical studies, no. 1 (2017): 63–66. http://dx.doi.org/10.24147/2312-1300.2017.1.63-66.
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In article the picture of the current state of scientific studying of religion (science of religion) in Russia is given. The comparative method has created the religious studies. Comparison of religions takes place and in the theology. How to correlate "a look from the outside" and "a look from within" in the Russian scientific and educational space?
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Hidayatullah, Tomi, Oemar Moechthar, and Dimipta Aprilia. "Inter-Religious Marriage: A Comparison Analysis of Indonesian Law With Other Countries." Notaire 6, no. 2 (2023): 291–306. http://dx.doi.org/10.20473/ntr.v6i2.45871.
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AbstractInter-religious marriage is not something new in Indonesia. Judging from the diversity of religions that exist, it does not rule out the possibility of inter-religious marriages. However, inter-religious marriage is still a polemic among the public because the Law of the Republic of Indonesia Number 1 of 1974 concerning Marriage, does not explicitly regulate and accommodate the problem of inter-religious marriage, especially after the enactment of Law Number 23 of 2006 concerning Administration Population, the opportunity to legalize inter-religious marriages seems to be wide open, namely with the availability of the option of submitting an application for interfaith marriages to the District Court to issue a stipulation allowing interfaith marriages and instructing Civil Registry office employees to record these interfaith marriages into Register of Marriage Registration. In the end, people often smuggle laws in ways that are not justified, for example by providing false information that they have changed religions and follow the religion of their partners. Or by carrying out marriages abroad which allow marriages of different religions, and then registering them at the civil registry office. This study aims to find out how Indonesian law views inter-religious marriages and how inter-religious marriages are regulated from a comparison of the laws of other countries, such as those in Canada, Singapore, England and the Netherlands. This study uses a statutory approach, namely an approach that is carried out by examining all laws and regulations that are related to the legal issues under study. The results of this study will provide input to Indonesian legislators which can be used as an improvement in regulations, especially provisions related to inter-religious marriage.Keywords: Interfaith Marriage; Reduced Inequalities; Comparative Civil Law; Peace and Justice.
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Nygaard, Simon. "Sacral rulers in pre-Christian Scandinavia: The possibilities of typological comparisons within the paradigm of cultural evolution." Temenos - Nordic Journal of Comparative Religion 52, no. 1 (2016): 9–35. http://dx.doi.org/10.33356/temenos.49454.
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This article offers a new perspective on the century-old discussion of sacral rulers in the history of religions generally, and pre-Christian Scandinavian religions specifically, namely the application of a cultural evolutionary theoretical framework based on the work of Robert N. Bellah. In doing this, the article opens the possibility of wider typological comparisons within this paradigm and suggests a nuancing of Bellah’s typology with the addition of the category of ‘chiefdom religion’. This is utilised in the main part of the article, which features a comparison between the figure of the sacral ruler in pre-Christian Scandinavian and pre-Christian Hawaiian religions through an analysis of: 1) the position of the ruler in society, cult, and ideology; 2) the societal structure in which these religions are found; 3) the idea of a ruler sacrifice; 4) incestuous relationships and their ideological implications; and, finally, 5) the idea of a double rulership. Following this comparison, the perspectives in and the usefulness of cultural evolutionary theories in the history of religions are briefly evaluated.
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Hamzah, Muhammad Zilal, Yukichika Kawata, Syed Ahmed Salman, and Eleonora Sofilda. "Peer Effects of the Same and Different Religions on Faithfulness: A Comparison between Indonesia and India." Social Sciences 11, no. 5 (2022): 220. http://dx.doi.org/10.3390/socsci11050220.
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By employing questionnaire surveys to empirically examine peer effects on religious faithfulness, this study mainly compares Muslims in Indonesia and India as examples. This study uses religious restrictions on foods as the main component of the questionnaire. A total of two variables were selected to examine peer effects: (1) the percentage of respondents’ close friends who follow a different religion and (2) the percentage of people in the respondents’ city who follow the same faith. Ordinary least squares/generalized least squares regression was conducted, and six models were estimated. The results reveal that Indian/Indonesian respondents are more affected by those who follow the same/different religions, respectively, suggesting that relatively smaller groups have larger peer effects on religious faithfulness. Although further investigations are required, these symmetric results may be attributed to the fact that tensions among people from different religions are high/low, and that the percentage of people who follow a different faith in the respondents’ city is high/low in India and Indonesia, respectively.
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Ashath, Mohamed. "Peaceful Coexistence Through the Concepts of Brahmavihārās of Buddhism and Maqāṣid al-Sharīʿa of Islam: A Content Analysis". Analisa: Journal of Social Science and Religion 6, № 01 (2021): 1–16. http://dx.doi.org/10.18784/analisa.v6i01.1298.
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To understand every religion, it is vital to study the main sources, the specific religious scriptures of a particular religion. In order to draw a conclusion about the core message of religion, it is not scientific to observe only the practices of the adherents of a certain religion. Although Buddhism and Islam have been considered as religions of peace, the meeting of Buddhists and Muslims is most often imagined as one of violent confrontation in the modern world. There should be an understanding between Buddhism and Islam to ensure peaceful coexistence among the adherents. Based on the arguments,this study aims to analyze peaceful coexistence through two different concepts, Brahmavihārās from Buddhism and Maqāṣidh al-Sharīʿa from Islam. Primarily it seeks to analyze these two concepts within their respective religions for a better comparison. It uses a library-based qualitative method. For this purpose, the research adopts the content analysis method, which focuses on the materials from journals, books, written reports, and other materials. The study highlights that even though Buddhism and Islam have different doctrinal foundations, the basic teachings promote peaceful coexistence from different points of view. This research concludes that both religions share similar concepts of peaceful coexistence which denote and declare human dignity as a right that should be paid attention. Both religions prioritize love and justice as the main standard in discussing peaceful coexistence. Hopefully, this conceptual study will be able to show that these two ideas are very significant and valuable when dealing with religious conflicts, to make a better inter-religious understanding among Buddhists and Muslims and to succeed in a process of reconciliation and for peaceful coexistence among diverse religious people.
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Holland, Edward C. "Religious practice and belief in the Republic of Buryatia: comparing across faiths and national groups." Nationalities Papers 42, no. 1 (2014): 165–80. http://dx.doi.org/10.1080/00905992.2013.853032.
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Using results from a 2010 survey conducted in the Republic of Buryatia, this paper compares the responses of Russians and Buryats on questions of religious practice and belief, as well as the role of religion and religious organizations in the political sphere of contemporary Russia. Buryats more commonly identify with a religion and more frequently attend religious services in comparison to Russians living in the republic. There is greater consonance between the two groups on the public role of religion, with both Russians and Buryats generally supportive of the recent extension of religious education into schools and the creation of national holidays for all traditional religions, among other issues.
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Trontelj, Nik. "Ehrlichova religiološka obravnava svetovnih verstev." Res novae: revija za celovito znanost 8, no. 1 (2023): 55–77. http://dx.doi.org/10.62983/rn2865.23a.3.
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Lambert Ehrlich is considered one of the greatest experts of comparative religious studies of his time, both locally and internationally. He was among the pioneers in organizing systematic religious studies at the university level in Slovenia. He lectured on the non-Christian religions at the Faculty of Theology in Ljubljana in the following study subjects: religious studies (apologetics), comparative religious studies, missiology. The content of his discussion of world religions changed according to the methodology and objectives of study subjects. He discussed religions with the aim of proving the superiority of Christianity in comparison with other religions, so he approached to the study of religions as an apologist. The article presents Ehrlich's discussion of world non–Christian religions based on his writings and textbooks, which he was using for his lectures in the mentioned study subjects.
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S, Stalin. "Satire techniques: Early devotional texts and mukkoodarpallu - An introductory comparison." International Research Journal of Tamil 3, S-2 (2021): 77–81. http://dx.doi.org/10.34256/irjt21s215.
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Tamil literature holds a broader research domain which still explores itself for the extensive researches. From time to time, discussions and researches occur in religious context. Even after Sangam literature, Jainism and Buddhism taught the virtues and then gradually converted to the literary forms as religious concepts. Following this vogue, Saivam / Vaishnavism used Tamil literature to promote their own religious concepts and also to oppose the other religions. Later, they dissolved their contraindication and united in order to oppose the other religions. This trend can be traced in “MUKOODARPALLU”. A comparative study between the early and later religious literature is done and a technique called SATIRE is spotted in the text and sketched its features in the introductory level.
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Muhirwa, Vital, and Sixbert Sangwa. "Comparisons and Contrasts between Traditional Religion and Christianity." Open Journal of Business Theology 01, no. 01 (2021): 6–13. https://doi.org/10.5281/zenodo.7952899.
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This short article consists of a comparative analysis that attempts to uncover the relationship between Christianity and traditional African religion. It examines how these two religions conceptualize God, the spirit world, sin and salvation, intercession with God or with the spirit world, as well as witchcraft and healing. While the two religions appeared to be completely different, it was found that there are elements in Christianity and traditional African religion, which brought together and compared are of common character, a comparison that leads to mutual enrichment and transformation in the two religions.
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Latifah, Latifah, Wina Dhamayanti, Kadek Yudi Murdana, Rakyan Paranimmita Kamanitra, and Nindyo Budi Kumoro. "PERCEPTION OF BANYUWANGI AND BLITAR SOCIETY ON RELIGIOUS HARMONY." Jurnal Pencerahan 12, no. 1 (2019): 36–44. http://dx.doi.org/10.58762/jupen.v12i1.24.
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This study examines the perception of religious harmony in the Banyuwangi and Blitar communities, East Java. The aim is to find out about the level of acceptance of Banyuwangi and Blitar people on the reality of diversity of beliefs and religions in Indonesia. In addition, this paper also looks at how the attitudes of the two communities face various impacts on diversity to create inter-religious harmony. With a quantitative descriptive approach through analysis of minimum and maximum frequency (number) and comparison of relative frequencies (percentages) of two data groups, namely Blitar and Banyuwangi communities, this study shows that people in these two cities: (1) are increasingly critical in seeing problems in relations between-religion; (2) see that maintaining relationships, togetherness, and mutual assistance is an obligation in social life; In addition, (3) insights about other religions are very important to develop religious harmony by not only avoiding prejudice, but also building empathy for people of other religions or beliefs. Putting this into consideration, this research suggests that the existing interfaith forum needs to be more community based
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Pătru, Alina. "Cultural differences and their impact on the ecumenical issue in today’s Judaism." Review of Ecumenical Studies Sibiu 9, no. 1 (2017): 53–69. http://dx.doi.org/10.1515/ress-2017-0005.
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Abstract It is not only the case of Christianity that different religious options spring from cultural differences, but it goes the same for other religions too, even for ethnic religions. Using the example of today Judaism, this study seeks to show how different cultural backgrounds lead to different religious forms, and how they may bring about tensions between members of the same religion. I shall bring up to discussion situations where the cultural differences are finally bridged, as well as others where they persist, feeding the strained relationship. Via the example of Judaism, I shall elaborate on the importance of non-religious factors in the appearance of confessional differences and the attitude towards other practitioners. The material allows theologians to draw a comparison with the situation within Christianity and to reach to useful conclusions for Christian ecumenism.
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Saleem, Hafiz Haris, and Syed Zia Ul Husnain. "A-1 The comparison of angels among Judaism, Christianity and Islam." Al-Aijaz Research Journal of Islamic Studies & Humanities 4, no. 2 (2020): 1–12. http://dx.doi.org/10.53575/a1.v4.02(20).1-12.
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The human mind is unable to acquire the knowledge of metaphysical and unseen worlds which fall in the category of faith such as angels , concept of life and death , hereafter, and the belief in heaven and hell, except through the divine guidance given to the messengers and Prophets by Almighty Allah .The faith in angels is one of those believes mentioned in all the divine religions: Judaism, Christianity and Islam. All these three divine religions agree on the existence of angels in general. As this is one of the six articles of faith of our true Islamic religion, and this is one of the most important article of faith in Judaism and Christianity too. Belief in angels is the most widely discussed doctrinal elements in the sacred books of all these religions. It is a matter of fact that all these three divine religions have a firm belief in the existence of angles but they differ only regarding their details such as their names, classes, descriptions, characteristics and actions. This article analyses and addresses the main question about angels in sematic and divine religions which is; how do the divine religions present angels and which are the similarities and differences between them.
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Sheffield, Daniel J. "Exercises in peace: Āẕar Kayvānī universalism and comparison in the School of Doctrines". Modern Asian Studies 56, № 3 (2022): 959–92. http://dx.doi.org/10.1017/s0026749x21000494.
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AbstractIn 1650, an encyclopedia of comparative religion known as Dabistān-i Maẕāhib (the School of Doctrines) was completed near the city of Hyderabad. Asserting that the religions of the world are reflections of a single inner truth, its author Mīrzā Ẕu'l-fiqār Āẕarsāsānī, known by the poetic penname ‘Mūbad’, travelled widely across India to record encounters with diverse religious figures. This article re-examines the composition and legacy of the Dabistān in light of new manuscript evidence relating to its author and the world he inhabited. It argues that the Dabistān's universalist project reflects a widely held theory of the interrelatedness of the macrocosm, in which sociality with diverse populations was understood to be a spiritual exercise leading to saintly perfection in the same way that venerating the cosmos and ascetic bodily practices were. The article provides a close reading of the Dabistān's shortest chapter on the religion of the Tibetans, the earliest such description in Persian. Situating the Dabistān within the diverse expressions of ‘Universal Peace’ (ṣulḥ-i kull) during the Safavid and Mughal periods, it argues that the Dabistān's project of recovering a universal theology that was attributed to ancient Iran and India led to expressions of dual religious belonging—to particular religions of revelation as well as to the universal religion of the philosophers—parallel to and connected with what Jan Assmann has termed the ‘religio duplex phenomenon’ in early modern Europe. Finally, the article briefly traces the legacy of the Dabistān into the modern period.The free do not think of religion, doctrine, and spiritual guidance—Those shackled by seeking liberation are not truly free.For how long must we wander the alleyways of religion and nation?—There is no highway through the land of verification (taḥqīq) besides heresy (ilḥād).—‘Mūbad’ Mīrzā Ẕu'l-fiqār Āẕarsāsānī (fl. 1060s ah/1650s ce)1
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Sadowski, Ryszard F. "On Religious and Cultural Principles of Environmental Protection." Problemy Ekorozwoju 15, no. 2 (2020): 75–81. http://dx.doi.org/10.35784/pe.2020.2.08.
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The influence of religion on the human attitude to nature has been a thoroughly studied issue over the last sixty years. The present paper addresses a particular aspect of this issue, namely, it provides a comparison of religious and cultural principles characterizing animistic religions and Christianity. It also concentrates on the ecological consequences of supplanting animism with Christianity. The results of the conducted research indicate that the role of religious and cultural principles standing guard over nature is usually either overestimated or depreciated. Religion may only become an important ally making a real contribution to nature conservation at both local and global levels, providing that those principles are attributed their proper significance.
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Trontelj, Nik. "Vloga nekrščanskih verstev v apologetiki profesorja Lamberta Ehrlicha." Res novae: revija za celovito znanost 6, no. 2 (2021): 106–22. http://dx.doi.org/10.62983/rn2865.212.4.
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Theologian and professor Lambert Ehrlich (1878–1942) was an internationally renowned expert on the history and theology of religions. He was teaching religious studies, missiology and apologetics at the Faculty of Theology in Ljubljana. He included the subject matter of non-Christian religions in all his subjects. Ehrlich defended Christianity in relation to non-Christian religions as the main purpose of his scientific work was to prove the truth of the Christian revelation, passed on by the Catholic Church. In apologetics, he was discussing living and ancient religions and wanted to prove their fallacies. A peculiarity of his apologetics is the comparison of analogies in the religious texts of ancient peoples and in the Old Testament. The examples of other religions in his teaching are only in the service of the defense of the Biblical revelation and Christianity. Ehrlich’s comprehension of non-Christian religions is in accordance with the theological standards of the first half of the twentieth century when the magisterium of the Catholic Church was not yet encouraging interreligious dialogue.
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van Oudenhoven, Jan Pieter, Boele de Raad, Carmen Carmona, Anne-Kathrin Helbig, and Meta van der Linden. "Are Virtues Shaped by National Cultures or Religions?" Swiss Journal of Psychology 71, no. 1 (2012): 29–34. http://dx.doi.org/10.1024/1421-0185/a000068.
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The present paper examines the relative influence of religion and nation on conceptions of virtues. In a first study, conducted in the Netherlands, 926 respondents of different profession, age, sex, and religious background rank ordered a list of 15 virtues. A comparison of Dutch Muslims and non-Muslims showed a remarkably high resemblance in their ratings of virtues. Only faith was rated as being much more important by Muslims than by non-Muslims. In the second study, the influence of national cultures was examined. Adults (N = 795) from two culturally relatively similar countries, Germany and the Netherlands, and from Spain rated the same list of virtues. Crossnational differences between the two Northern European countries and Spain by far exceeded the influence of religion on the importance ratings of virtues. The implications of the findings for the often-mentioned clash of religions are discussed. Currently, the influence of religion on the values of immigrants may be overemphasized and other important characteristics may be underestimated.
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Nugroho, Emeraldo Wahyu, M. Supperapto Effendi, and Rahmat Yudhi Septian. "PENANAMAN PENDIDIKAN TOLERANSI DALAM PEMBELAJARAN AKIDAH AKHLAK." INCARE, International Journal of Educational Resources 3, no. 3 (2022): 269–84. http://dx.doi.org/10.59689/incare.v3i3.452.
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As an archipelagic country, Indonesia has peace of culture, tribe, clan and religion. Each ethnic group has its own distinctive characteristics and certain characteristics in a special region. Known for its cultural peace, the Indonesian nation has the 1945 Constitution, Pancasila, and the dynamism and dialectic of national life enshrined in Vinneka Tungal Ika. This diversity proves that the Indonesian nation has a heterogeneous character. The custom of openness is very real throughout religions, and although religious education is not one of religious education, the application of the custom of openness in schools is incorporated into the religious education of all religions and beliefs. add. The custom of openness that must be cultivated. The custom of openness can be instilled in many subjects, including religious education. This matter can also be communicated by practicing speaking and mastering comparisons. In the school area, openness is a meaningful view as well as the subject matter of student education. Schools are shown to create a social system consisting of different counter-frameworks, different areas of the house, customs, and moreover different wishful thinking and willpower. Because of this comparison, clashes and problems in daily life do not arise in the school area. The position of the school is to create an airy action for all students. Efforts that can be tried to establish openness by embedding insights into peace, raising devotion to God Almighty through faith programs in schools, and directing all students how to master various forms.
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Wang, Fuyi. "A Comparison of Human Life in Christian and Chinese Buddhist Bioethics." Religions 15, no. 5 (2024): 624. http://dx.doi.org/10.3390/rel15050624.
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Bioethics provides a new perspective for the comparative study of Christianity and Chinese Buddhism. This paper provides a comprehensive comparison of the sources, states of existence, and fundamental principles and purposes of the Christian and Chinese Buddhist perspectives on human life, focusing specifically on the realm of bioethics. It places special emphasis on teachings about God’s creation and dependent origination, original sin and Buddhist causality, as well as love and compassion. Despite the significant geographic distance between Christianity and Chinese Buddhism, the dialogue highlights potential cultural differences and interpretations. It also demonstrates mutual acceptance and the process of redefining one’s own identity. Religious bioethics greatly benefits from a comprehensive study of various religions from around the world. It aims to encourage cross-cultural and interdisciplinary research on different religions globally. It promotes religious bioethics as a relevant field of study.
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Zaidman, Nurit. "Commercialization of Religious Objects: A Comparison between Traditional and New Age Religions." Social Compass 50, no. 3 (2003): 345–60. http://dx.doi.org/10.1177/00377686030503008.
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Yilmaz, Fadime, and András Máté-Tóth. "A Comparison of the state-favored religions in Turkey and Hungary." Religion and society in Central and Eastern Europe 15, no. 1 (2022): 37–56. http://dx.doi.org/10.20413/rascee.2022.15.1.37-56.
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Is it possible to establish a radical separation between religion and politics in constitutionally secular states? Is religion a private or political matter? In many countries, religious people are becoming activists, involving politics, trying to change the policies based on their beliefs or get a share of the state power. Their claims sometimes fall within the democratic structure of the country, and sometimes outside of it. This paper provides insight into the relation between state and religion by focusing on the religious politics of two countries, Turkey and Hungary This study is, in essence, a crossregional and cross-religious comparative study, presenting the very first comparison of the state-religion relationships in the two countries. Ninian Smart’s concept of dimensions of religion will be used as a framework to extract a pattern for each country. These dimensions exist in social systems and reflect the cultural and social milieu in which people socialize and build their own beliefs. Our goal is to present and prove that the religious features of Turkey and Hungary are comparable and show similarities along each dimension of Smart. Exploratory qualitative analysis will be employed to collect and analyze qualitative data in order to generate new concepts and generalizations. The data will be collected from open sources, such as newspapers, statistics, and survey results in Hungary and Turkey, to find the answer to the research questions. The main results of our comparative analysis are, first, evidence for substantial similarities regarding the presence of religion in the public sphere in each Smartian dimension, although in countries that are very different in terms of religion. Second, our systematic and structured analysis provides a strong and impartial invitation for further comparative research from both qualitative and quantitative perspectives. This study is going to provide data collected from open sources such as newspapers, statistics, survey results in Hungary and Turkey, in order to find the reply to these questions.
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Sutherland, Liam T. "Unity in Diversity." Journal of the British Association for the Study of Religion (JBASR) 20 (September 21, 2018): 145. http://dx.doi.org/10.18792/jbasr.v20i0.34.
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Interfaith Scotland (IFS) represents a substantial number of religious bodies in Scotland and the representation of non-Christian religious minorities is fundamental to the interfaith movement. In a country in which religious minorities make up a tiny fraction of the population, in comparison with England and other European countries, narratives of diversity have become more prominent in the public sphere. Interfaith Scotland has depended on the world religions paradigm to promote its version of religious pluralism as embodied in its structure and represented in its literature, reinforcing the equivalency and paramount importance of the ‘major traditions’, while groups which do not fit neatly into one of these traditions have no representation on the organisation’s governing board. On the other hand, the world religions approach means that religious groups like the Scottish Pagan Federation are re-made according to that mould in Interfaith literature, with stress on an overarching intellectualised tradition constructed from disparate sources. This closely parallels the processes out of which the world religions paradigm arose in the 19th century with the construction of ‘Hinduism’, ‘Buddhism’ and other world religions as discrete intellectualised traditions.
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ALMALACHIM, AINUL CHURRIA. "RELIGION, WILLIAM E . PADEN DAN KEBERAGAMAAN DI INDONESIA." Jurnal Ilmiah Ilmu Ushuluddin 19, no. 1 (2020): 56. http://dx.doi.org/10.18592/jiiu.v19i1.3186.
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This paper examines how to view the religion of William E. Paden's perspective in his work entitled "Interpreting The Sacred: Ways Of Viewing Religion". In this discussion, one of the most important contemporary thinkers with a new comparative approach, based on the hermeneutic approach and creating a broad scope for cross-culture, the comparison of the forms of religiosity, is the American philosopher and religious theorist, William E. Paden (1939). He showed that the religion with proper terms such as Islam, Catholicism, Protestantism, Hinduism and Buddhism was very easy, but what was most basic was what was the abstract form of the various religions? In his book Interpreting the Sacred: Ways of Viewing Religion this Paden offers a method of viewing religion through interpretations that are full of frames from interpreters
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Harahap, Niesya Ridhania, and Irmawati Irmawati. "Instilling Religious Knowledge and Practice as A Way to Prevent Deprivation among Parmalim People as An Indigenous Religious Minority Group in Indonesia." Digital Press Social Sciences and Humanities 5 (2020): 00008. http://dx.doi.org/10.29037/digitalpress.45343.
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Parmalim is an indigenous religion from the ancient Toba Batak and has been categorized by the government as one of the “local” religions in Indonesia. They have been struggling to keep their community accepted among society. Furthermore, they often made comparisons between their group situation with other “formal” religious groups in terms of the institutional treatment regarding their civil data administration, the religious studies in the school, the building progress of the worship house, and their job opportunities. This study aims to present the descriptive result of the impact of instilling religious knowledge and practice as a way to prevent group relative deprivation among Parmalim people in Medan using a descriptive qualitative method. The Relative Deprivation theory was arranged from (Smith et al., 2014) theory using three components of RD, such as cognitive comparison, cognitive appraisal, and justice-related effect. The religious knowledge and practice are divided into Parmalim core values and customs such as Tona (Religious teaching), Poda (Commandement), Patik (Canon), and Uhum (Law). The result of this study had shown that Parmalim people in Medan possessed low group relative deprivation as an impact of the religious knowledge and practice that have been instilled among them.
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RABII, Nedia. "https://www.ijherjournal.com/journaldetail/comparative-religions-reality-and-challenges-methodological-approach_118#:~:text=COMPARATIVE%20RELIGIONS%2C%20REALITY%20AND%20CHALLENGES%3A%20METHODOLOGICAL%20APPROACH." International Journal of Humanities and Educational Research 03, no. 05 (2021): 213–24. http://dx.doi.org/10.47832/2757-5403.5-3.19.
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The branch of comparative religions has developed during the poste-globalisation era, and has gained great popularity worldwide for several reasons, among the most important events related to terrorism, which the western media has been attributing to demonized religions, especially Islam. This was one of the most inciting cognitive motives for conducting this study. However the main motive was to contribute to the renewal of the comparative religions curriculum, and avoid the traditional teaching and researches approaches whether it is accredited in Islamic universities and in fundamental and western traditional theology, these institutions are working excursively on whitewashing their religion and condemning other religions while ignoring the historical and geopolitical context. In conclusion this was the essence of this study about the methodological approach of comparative religions, and its various challenges through the exemplary comparison between the conservative Jewish woman and the Christian woman. Keywords: History, Record, Curriul, Extremism
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Gasbarro, Nicola Maria. "Qual comparação em História das Religiões segundo Lévis-Strauss?" Revista de Estudos da Religião (REVER). ISSN 1677-1222 11, no. 1 (2011): 165. http://dx.doi.org/10.21724/rever.v11i1.6035.
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Esta contribuição analisa a perspectiva atual do comparativismo a partir de pressupostos metodológicos (Pettazzoni) e das conclusões (Sabbatucci) da História das Religiões Italiana. A consciência histórica e crítica da dissolução da noção universal de “religião” interroga-se sobre as possibilidades metodológicas dadas pela Antropologia Estrutural, para repensar o objeto intelectual da comparação histórico-religiosa. A noção de “ordem das ordens” pode nos ajudar a compreender as “religiões” dos outros por conta de seu sentido simbólico e de sua função como conduta prática e existencial. A História das Religiões pode levar a uma História Comparada das Civilizações; portanto, a necessidade civil é evidente. Palavras-chave: História das religiões, Antropologia, História Comparada Abstract This paper analyzes the current comparative perspective based upon methodological presuppositions (Pettazzoni) and points of arrival (Sabbatucci) in the History of Religions in Italy. Critical and historical consciousness of the dissolution of the universal notion of “religion” reflects on the methodological possibilities provided by Structural Anthropology in order to think the subject of intellectual historic-religious comparison over. The notion of “order of orders” may help our understanding of the “religions” of others through their symbolic meaning and function of practical and existential conduct. The History of Religions may thus lead to a Comparative History of Civilizations; therefore, the need for preparedness is evident. Keywords: History of Religions; Anthropology; Comparative History.
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Hu, Jiechen. "Divinities and Ancestors: A Preliminary Comparison between African and Confucian Cosmologies." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 11, no. 1 (2022): 187–96. http://dx.doi.org/10.4314/ft.v11i1.14.
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This paper reflects on two sets of terms in the field of religious studies, mainly through a comparative study with the divinities and ancestorship between African and Confucian cosmologies: the first one is the classification of monotheism, polytheism and animism; and the second is so-called ‘ancestor worship’. I argue that the classification system of monotheism, polytheism, and animism is partially invalidated in both African religions and Chinese Confucianism. This is because in both traditions, even if there is a supreme or original being, it is on a continuum or spectrum with other divinities and even human beings, rather than an absolute Other. Similarly, the use of the simple word ‘worship’ to summarise ancestorship in African religions and Chinese Confucianism is actually a simplification of the relationship between the living and ancestors across both traditions.
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Ing, Michael D. K. "Future Prospects in the Comparison of Religions." Dialogue: A Journal of Mormon Thought 44, no. 3 (2011): 107–14. http://dx.doi.org/10.5406/dialjmormthou.44.3.0107.
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Olupona, Jacob K. "The Study of Yoruba Religious Tradition in Historical Perspective." Numen 40, no. 3 (1993): 240–73. http://dx.doi.org/10.1163/156852793x00176.
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AbstractThis essay presents an overview of past and recent scholarship in Yoruba religion. The earliest studies of Yoruba religious traditions were carried out by missionaries, travellers and explorers who were concerned with writing about the so called "pagan" practices and "animist" beliefs of the African peoples. In the first quarter of the 20th century professional ethnologists committed to documenting the Yoruba religion and culture were, among other things, concerned with theories about cosmology, belief-systems, and organizations of Orisà cults. Indigenous authors, especially the Reverend gentlemen of the Church Missionary Society, responded to these early works by proposing the Egyptian origin of Yoruba religion and by conducting research into Ifá divination system as a preparatio evangelica. The paper also examines the contributions of scholars in the arts and the social sciences to the interpretation and analysis of Yoruba religion, especially those areas neglected in previous scholarship. This essay further explores the study of Yoruba religion in the Americas, as a way of providing useful comparison with the Nigerian situation. It demonstrates the strong influence of Yoruba religion and culture on world religions among African diaspora. In the past ten years, significant works on the phenomenology and history of religions have been produced by indigenous scholars trained in philosophy and Religionswissenschaft in Europe and America and more recently in Nigeria. Lastly, the essay examines some neglected aspects of Yoruba religious studies and suggests that future research should focus on developing new theories and uncovering existing ones in indigenous Yoruba discourses.
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Hidalgo, Oliver Fernando, and Alexander Yendell. "The Role of Religions and Conspiracy Theories in Democratic and Authoritarian Regimes." Politics and Governance 10, no. 4 (2022): 132–34. http://dx.doi.org/10.17645/pag.v10i4.6271.
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This thematic issue asks about the role of religions and religious actors and conspiracy theories/theorists in democratic and authoritarian regimes in general. Special attention is given to the current Covid-19 pandemic, since the relevant state of emergency obviously endorses the persuasiveness of conspiracy theories and makes the comparison with religions necessary. In this respect, the challenges religious prejudices and conspiracy myths imply could even shed light on the problem of whether democracy or authoritarianism is the best regime to fight the Coronavirus successfully. The articles at hand answer these issues from interdisciplinary areas, particularly from political science, sociology, social psychology, and history.
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Carter, Jeffrey R. "Description Is Not Explanation: a Methodology of Comparison." Method & Theory in the Study of Religion 10, no. 2 (1998): 133–48. http://dx.doi.org/10.1163/157006898x00015.
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AbstractThis essay presents a methodological framework for the comparative study of religion by analyzing academic description and explanation. It demonstrates how these two methods are in fact different forms of comparison with distinct goals and objectives. It further argues that description and explanation are related according to Bertrand Russell's theory of logical types and that successful comparative study adheres to the principles of logical typing. The essay aims to encourage more confident comparative studies in the History of Religions.
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Jeglič, Urška. "Analiza vjere u vjerske istine između muslimana i rimokatolika u Sloveniji i pitanje identiteta." Nova prisutnost XXII, no. 2 (2024): 301–14. http://dx.doi.org/10.31192/np.22.2.4.
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In this work, an unprecedented comparison is made between recognising religious truths and observing religious practices among Muslims and Roman Catholics in Slovenia. Based on the results, the author establishes a link to the identity of the representatives of the religions in question and thus attempts to explain whether the phenomenon of Islamophobia is justified or not.
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Neville, Robert Cummings. "Philosophical Theology for a New Age." Religions 14, no. 3 (2023): 359. http://dx.doi.org/10.3390/rel14030359.
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Having distinguished the primary philosophers of religion, those whose philosophies of “Everything” entail something about religion, from those who study only or mainly religion, this article discusses the necessary comparative base for the future of the field. It distinguishes the approach that begins with the subject matter from the approach that sticks with a home tradition to which comparison adds new material, arguing for the former. The religions of West Asia, South Asia, and East Asia are discussed, noting the naturalistic form of the last. The fundamental comparative category for philosophy of religion is the Ultimate, of which I give my own version. This version also requires categories defining determinate things, their togetherness of various sorts, and their essential and conditional components. To be plausible, this theory needs to be associated positively and negatively with the main religious traditions and with our relation to nature and society. Religious lives need to be scaled from the primitive and literalistic all the way to the philosophical. Philosophy of religion or philosophical theology of all sorts is fallible and needs to prepare for the next step.
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McRae, John R. "Buddhism." Journal of Asian Studies 54, no. 2 (1995): 354–71. http://dx.doi.org/10.2307/2058741.
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In comparison with other forms of Chinese religions, the study of Chinese Buddhism benefits from several factors. First, the international range of Buddhism allows for fruitful comparison with developments in other neighboring cultures such as India and Japan, and the contemporary identity of Buddhism as a missionary—or at least adoptable—religion provides a continuing audience and community of scholars. Second, the maturity of Buddhist studies as a field of scholarly inquiry, especially in Japan and Europe, has allowed for synergistic cooperation with colleagues having different educational backgrounds and points of view. And, third, the recent emphasis on the study of nonmainstream or popular religious practices has presented challenges that have led the field in new and exciting directions. An attempt to bring together scholars working in these different areas is reported in McRae and Armijo-Hussein et al. 1989.
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Brown, Julia. "In God We Trust: Community and Immunity in American Religions during COVID-19." Religions 14, no. 3 (2023): 428. http://dx.doi.org/10.3390/rel14030428.
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From the systemic issues of race and class division to political partisanship and religious identity, the pandemic has affected many aspects of American social and political life. I interrogate the role that religions have played in communal identity-making during the pandemic, and how such identities shaped ideological responses, particularly in the US, stymying public health efforts to stop, or at least significantly slow, the spread of COVID-19. Drawing from Gabriel Garcia Marquez’s Love in the Time of Cholera as a historical case study, I use Garcia Marquez’s depiction of religion’s identity-making power during the cholera pandemic depicted in the novel as a comparison by which to understand current experiences of white Evangelical Christians in America during the current COVID-19 pandemic, particularly those who reject risk-minimizing practices such as mask wearing, quarantining, and vaccination. Drawing both from representations of Roberto Esposito’s theory of immunity and community, and from Lauren Berlant’s concept of “cruel optimism”, as well as sociological understandings of religion and identity, I argue that the boundary-making practices of religion and of communal and national identity are related to the complex and often contradictory set of moral practices that led many white Evangelicals to disregard public health policies surrounding COVID-19. A concurrent analysis of Garcia Marquez’s novel and of current events will allow me to explore this phenomenon, as Lauren Berlant would put it, both through the historically affective aesthetic and through the affective present.
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Melvær, Knut Mordal. "Towards a “Redescription” of “Spirituality”: A Response." Method & Theory in the Study of Religion 27, no. 4-5 (2015): 475–88. http://dx.doi.org/10.1163/15700682-12341350.
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In “The Spiritual Illusion” (2014), Jonathan R. Herman wishes to initiate a discussion of the feasibility of the category “spirituality” within the study of religions. This response addresses several methodological problems with his effort, and questions the feasibility of this ironic approach. My critique is five-folded: Firstly, Herman draws a crude picture of the relationship between theology and the study of religion. Secondly, he does not explain why his sample of authors constitutes a hegemony for the understanding of “spirituality” in the study of religions. Thirdly, he ignores those who have been influential for how the category is used today. Fourthly, religion is assumed to be a “rectified” category not worthy of discussion. Fifthly, it remains unclear where an “ironic” and “imaginative” comparison of spiritual\religion and penis\vagina will take us.
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Hidalgo, Oliver Fernando. "Religions and Conspiracy Theories as the Authoritarian “Other” of Democracy?" Politics and Governance 10, no. 4 (2022): 146–56. http://dx.doi.org/10.17645/pag.v10i4.5826.
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This article theorises and conceptualises the ambivalent role of religions and conspiracy theories in modern democracies. Based on a concise comparison of both phenomena, it elaborates the similar risks and functions of religions and conspiracy theories for the political community without neglecting the fact that, under secular conditions, the spread of conspiracy narratives might outweigh those of religious messages in the long run. That observation seems particularly relevant for contemporary governance and political science, as a tendency towards social anomie in the sense of Durkheim can be deduced from democratic theory, which significantly increases democracy’s need for compensatory moral and cognitive authorities.
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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.
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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.
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Bing-quan, Li, Du Hai-xin, Zhang Xu dong, and Du Shu-jian. "Comparison between Huin-neng and Martin Luther’s Religious Psychological Thought." Britain International of Humanities and Social Sciences (BIoHS) Journal 1, no. 2 (2019): 40–49. http://dx.doi.org/10.33258/biohs.v1i2.34.
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Both Huineng and Martin Luther are religious reformers with great influence in the world. There are many similarities in their religious psychological thought, such as “equality of all beings”, “the bewilderment and the enlightenment in one’s mind”, “taking the cultivation of Xin as the most important”, “guidance”, and “rationalization”. However, because they are in different eras, cultures, religions, etc., their ideological differences are also very obvious, which are mainly manifested in: inside or outside, good or evil of human nature, turning suffering into pleasure currently or suffering in living for the happiness after death, no-grasping or grasping, for all beings or for oneself, without self or with self, etc.
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Abidin, Ahmad Zainal, Thoriqul Aziz, and Dewi Charisun Chayati. "Beberapa Isu Teologi dan Syari’ah dalam Perspektif Islam dan Agama Samawi Lainnya: Studi Kasus Pemikiran M. Quraish Shihab." JOURNAL OF QUR'AN AND HADITH STUDIES 9, no. 2 (2020): 55–82. http://dx.doi.org/10.15408/quhas.v9i2.16951.
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This article discusses the comparison of Islamic perspective and other religious perspectives regarding some theological and sharia issues, taking Quraish Shihab’s thought as a case in point. Using a descriptive-analytic method, this study answers how his thoughts about some issues of theology and shari’a are similar with or different from other religious perspectives. This article finds that the theological and sharia themes that are carried by M. Quraish Shihab are related to texts such as in other religions, especially through the theme of unifying God, respecting for others, establishing prayer, prohibition of killing and doing heinous, qishāsh law, fasting, spirituality, and alms. Intertextual thinking is useful for bringing together interfaith themes that emphasize the unity of sources and the close relation of religions to one another.
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Nisar, Mahyuddin, and Muhammad Ismail. "The Understanding of Religious Moderation and Attitudes Students of Religious Sociology for Social Intolerance Iain Parepare." SOSIOLOGIA : Jurnal Agama dan Masyarakat 1, no. 2 (2022): 78–87. http://dx.doi.org/10.35905/sosiologia.v1i2.3223.
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Issue religious intolerance is one of the challenges in the life of Indonesian society today which is based on diversity both in terms of religion, race, culture, language. Of course there are differences in perspectives. Moreover, as a student who is equipped with knowledge, of course, he has critical power to convey a perception or view to others. Students are expected to be a strategic tool to internalize the values of religious moderation in building tolerance. This study discusses the understanding of religious moderation and students' attitudes towards intolerance. This study uses descriptive qualitative research, namely research that describes the results of interviews in the field. Researchers took data with the method of observation, interviews, and documentation. The theory used is the theory of religious pluralism in which the understanding being taught that all religions have relative truth. Meanwhile, multiculturalism theory provides an understanding of cultural, ethnic and religious diversity. The results of this study indicate that students of the sociology of religion have understood religious moderation within the scope of the campus and within the community. They generally reject all forms of social intolerance that harm individuals or groups in the name of religion. This research can serve as a comparison to the phenomena and issues of intolerance in Islamic religious universities today.
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Amri, Salim, Maroua Khelkhal, Ghoraf Kouider, and Ikhlef Asma. "Monotheistic religions – a comparison and a historical view." OOO "Zhurnal "Voprosy Istorii" 2023, no. 11-2 (2023): 150–55. http://dx.doi.org/10.31166/voprosyistorii202311statyi47.
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Linke, Thomas. "Thomas Linke: Rudolf Otto: Parallelen und Wertunterschiede im Christentum und Buddhatum." Journal for the History of Modern Theology / Zeitschrift für Neuere Theologiegeschichte 27, no. 2 (2020): 311–50. http://dx.doi.org/10.1515/znth-2020-0017.
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Abstract This is a new (and for the first time complete) edition of a speech about Buddhism by Rudolf Otto from 1913. This speech is his first academic reflexion of his journey around the world and his most detailed explanation of his view on this religion. In the first part of his speech Otto compares Buddhism with Christianity and finds a lot of parallels. In the second part he defines differences between these two religions and proclaims – from a Christian perspective – Christianity as more valuable than Buddhism. The preface puts the speech into its context: Otto’s relationship to and his knowledge of Buddhism (1), the history of publication of this speech (2), Otto’s specific view on Buddhism in comparison to his contemporaries (3), the meaning of this speech in his œuvre (4) and explanations about the edition (5). The editor has the opinion, that this speech is an important transition from Ottos philosophy of religion to his main work The Idea of the Holy. It further is a good example of what Otto means when speaking about the comparison of religions.
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Jensen, Jeppe Sinding. "UNIVERSALS, GENERAL TERMS AND THE COMPARATIVE STUDY OF RELIGION." Numen 48, no. 3 (2001): 238–66. http://dx.doi.org/10.1163/156852701752245550.
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AbstractA comparative study of religion rests on comparison and generalization. Both require that the object of study, the subject matters of various religions have something in common - certain properties that warrant their juxtaposition in analyses. If they had nothing in common, "the study" of religion would not make any sense. But it seemingly does, thus "religions" presumably form a subject matter with certain regularities. Such regularities may be "emic universals" on the level of socio-cultural formations and they may be "etic universals" on the levels of the analysts' stock of general terms - and the two levels are connected. This article focuses mainly on the role of universals as general concepts in method and theory, i.e., on the status and use of etic level generalizations such as models, maps, metaphors that are constructed in order to explain and make sense, as general terms, of emic level entities, properties, functions, structures etc. The last part concerns the use of universals in four modes of comparison of material, cognitive and symbolic matters.