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Journal articles on the topic 'Concept of religion'

Author: Grafiati

Published: 28 July 2024

Last updated: 31 July 2025

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1

Danz, Christian. "Religious Diversity and the Concept of Religion." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 1 (2020): 101–13. http://dx.doi.org/10.1515/nzsth-2020-0004.

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SummaryThe article deals with the concept of religion in the contemporary theology of religions. Many theologians in the current debate work with a general concept of religion. Such a conception of religion unifies the distinctive religious diversities. This article argues that against the background of the previous debate, a theology of religions must proceed from a concept of religion as communication. This concept emerges out of the Christian religious tradition: it carries a particular meaning and hence should not be treated as universally applicable. Starting with a concrete concept of re

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Lazenby, J. Mark. "On “spirituality,” “religion,” and “religions”: A concept analysis." Palliative and Supportive Care 8, no. 4 (2010): 469–76. http://dx.doi.org/10.1017/s1478951510000374.

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AbstractObjective:With increasing research on the role of religion and spirituality in the well-being of cancer patients, it is important to define distinctly the concepts that researchers use in these studies.Method:Using the philosophies of Frege and James, this essay argues that the terms “religion” and “spirituality” denote the same concept, a concept that is identified with the Peace/Meaning subscale of the Functional Assessment of Chronic Illness Therapy — Spiritual Well-being Scale (FACIT-Sp).Results:The term “Religions” denotes the concept under which specific religious systems are cat

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K.C., Mahadesha. "GANDHIAN CONCEPT OF RELIGION." Shanlax International Journal of Arts, Science and Humanities 6, S2 (2019): 92–94. https://doi.org/10.5281/zenodo.2563034.

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  Mahatma Gandhiji’s concept of religion was primarily concerned with the ethical aspect of religion. Religion according to Gandhiji implied an emphasis on the moral values of man as spirit. Hence Gandhiji talked of ethical religion. He repeatedly said that for him there could be no realization of the soul apart from the service of mankind. He accepted the spitirual and moral essence of Hinduism which according to him was the essence of all the great religions of mankind as Judaism, Christianity, Islam andZorastrianism. The fundamental tenet of religion of which he stressed was non-

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Papa, Stefano. "The end of all things. Kant and Cohen on religion and reason." SHS Web of Conferences 161 (2023): 05002. http://dx.doi.org/10.1051/shsconf/202316105002.

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According to Kant’s concept of natural religion, the moral concept of God consists in the coordinated aggregate of the concepts of holiness, goodness and justice. I argue that this concept can be used to define a critical account of religion’s role within the public sphere. In order to do so, I refer to Hermann Cohen’s philosophy of religion. Cohen undertakes to explicate a concept of religion as progress toward the “dominion of the good on earth”, especially in relation to Kant’s ideas of natural religion and ethical community. It is inferred that Cohen’s difference between progress in religi

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Ahmed, Omar Hama Rashid. "Monotheism Concept in Islam and Famous Religions." Journal of AlMaarif University College, no. 32(1) (January 27, 2021): 275–325. http://dx.doi.org/10.51345/.v32i1.186.g197.

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God invaded monotheism and believing in him alone is not a partner to him, but the human being deviated as the Messenger (peace be upon him) says in the hadith that he narrates from the Lord of Glory as a result of the deviation and the distance from the law of truth, human beings have established statutory and pagan religions to replace the heavenly religion. Knowing the Truth and falsehood to refute falsehoods and allegations of those who condemn falsehood, but the last message that descended on humanity is the religion of Islam, has special features: the oneness of God became clear and the

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NIZIŃSKI, SERGIUSZ. "Polemika Xaviera Zubiriego z fenomenologiczną koncepcją religii." Filozofia Chrześcijańska 15 (October 16, 2018): 129–48. http://dx.doi.org/10.14746/fc.2018.15.6.

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Zubiri does not accept the classical phenomenological concept of religion which unites religion with sacrum. He is constructing his own metaphysical concept of religion which he unites with the power that has reality. According to Zubiri, religion has its origin in power of the real which allows a person to have personal life. Zubiri’s concept of religion allows to evaluate particular religions acknowledging that they may be more or less true. It is impossible for phenomenology of religion.

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Ibrahim Bakır *. "Concept of Miracle in Islam." International Journal of Emerging Multidisciplinaries: Social Science 4, no. 1 (2025): 13. https://doi.org/10.54938/ijemdss.2025.04.1.414.

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The history of religions shows that religions began at the same time as human history. Every religion has a world of beliefs, rituals and spiritual dimension. In the divine religions sent by Allah, it is seen that this memory was created by the hands of the prophets. Certain conditions are necessary to be convinced that people who claim to have received revelation are prophets. For every claim is valid with its proofs. The proofs of such a great institution as prophethood are not ordinary things, they are breathtakingly extraordinary. The most prominent of these proofs in Islamic theology is t

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Bedirhan, Muhammed. "The Unity and Plurality of Beliefs and the Problem of Wahdat al-Ma'būd according to the School of Vahdat al-Wujud." Theosophia, no. 1 (December 17, 2020): 91–116. https://doi.org/10.5281/zenodo.4537173.

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Since the formation period, the concept of religion and the basic issues related to religiosity have been among the main subjects that attracted the Sūfīs. As a consequence, Sūfī writers showed great interest in the subject and endeavoured to produce a genuine religious thought. This tradition of religious thought, which was developed by the Sūfīs, also dealt with problems concerning other religious systems, their basic tenets and rituals, as well as the relationship with the members of other religions. In this context, the school of Wahdat al-Wujūd, which is one of the most significant school

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Vevyurko, Ilya. "“Religion” in the Bible: Concept, Terms and Contexts." Philosophy of Religion: Analytic Researches 8, no. 1 (2024): 5–19. http://dx.doi.org/10.21146/2587-683x-2024-8-1-5-19.

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It is widely known that the term "religio" has been adapted by some languages from Latin and is used as a scientific concept denoting the subject of religious studies and philosophy of religion. A situation like this is standard for many humanitarian scientific terms: we denote by them not only what they originally referred to, but also what was not so called either in their region or in the corresponding era, for example, the religion of Ancient Israel or the religion of the Buddhists. Purists would criticise this mode of using words, while some of them, apparently, would like to research on

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Herlindah, Herlindah, Indah Dwi Qurbani, and Dorra Prisilia. "THE EXISTENCE OF PANCASILA IN RESOLVING CONFLICTS OF DIFFERING VIEWS ON RELIGIOUS RIGHTS IN INDONESIA." Diponegoro Law Review 7, no. 2 (2022): 212–29. http://dx.doi.org/10.14710/dilrev.7.2.2022.212-229.

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This research investigates how Pancasila (the Five Principles) could serve as an equilibrium in regulating the freedom of religion in Indonesia and how these five principles could negotiate the concept of this freedom within the coverage of national Human Rights affected by western human rights related to the concept of the freedom of religions within the scope of Islam. The three different regulatory concepts regarding freedom of religion in Indonesia, constituting Islamic law, International Human Rights, and Particular Human Rights, have always sparked conflict unless these three concepts ar

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Alhafidz, Mohammad Ridhan, Alaika M. Bagus Kurnia PS, and Amelia Khoirunisa. "Monotheism in Indonesian Religion: Between Pancasila and Governmental Rules." Global Islamika: Jurnal Studi Islam dan Pemikiran Islam 3, no. 1 (2024): 31–51. https://doi.org/10.5281/zenodo.13857396.

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<em>This research will explain the relationship between Pancasila and religion in Indonesia. The first precept in Pancasila regarding the divinity of the Almighty is often interpreted as saying that the state has the authority to regulate religious concepts in Indonesia. This study will explain about Pancasila as the basis of the state and interfaith life in Indonesia, as well as the relationship between Pancasila and religion in Indonesia. This study will also explain the concept of divinity among religions in Indonesia. The following problems will add insight and understanding of the monothe

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البلوي, موسى بن عبد الله, та فطمير شيخو. ""موقف الشيخ بكر بن عبد الله أبو زيد من فكرة "وحدة الأديان (The Position of Shaikh Bakr Abu Zayd from the Concept of “Unity of Religions”)". Journal of Islam in Asia (E-ISSN: 2289-8077) 15, № 3 (2018): 130–54. http://dx.doi.org/10.31436/jia.v15i3.722.

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تُعد مشكلة هذا البحث في محاولة بيان مفهوم "وحدة الأديان" وايضاح المواقف المتنوعة تجاهها تبعاً للاختلاف في تحديد مفهومها، وتأثيرها في خلط المفاهيم العالمية بالمفاهيم الشرعية، حيث تباينت الرؤى حولها بين معتقد أن "وحدة الأديان" هو نفسه الدعوة إلى مقارنة الأديان والحوار بينها، وبين من هو متبين للموضوع مدرك لضوابطه واحترازاته وفق أسس العقيدة الإسلامية المستنيرة بالكتاب والسنة، وهذا ما سعى الباحث إلى رصده وضبطه. ويهدف هذا البحث إلى إيضاح المعالم والسمات لمنهج الشيخ بكر أبو زيد في معالجته لنازلة "وحدة الأديان" من خلال كتابه: "الإبطال لنظرية الخلط بين دين الإسلام وغيره من الأديان". ويناقش هذا البحث ثل

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SEYHAN, Beyazıt Yaşar. "Evrensel Bir Dinin Tanımının İmkânı Hakkında Bazı Yorumlar." International Journal of Social Sciences 8, no. 36 (2024): 669–88. https://doi.org/10.52096/usbd.8.36.33.

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Defining terms is one of the most fundamental tasks in social sciences. Scholars have long emphasized the necessity of creating a universal definition of religion that encompasses all religions and the associated sub-concepts. This study aims to examine definitions of religion proposed by certain psychologists of religion and provide a qualitative interpretation of definitions found in key sources within the field of the psychology of religion, attempting to develop universal definitions from the perspective of religious psychology. Experts in the field have not sufficiently reflected on the d

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Karaoğlu, Yetkin. "A Historical-Phenomenological Critique of the Concepts of New Religion and New Religious Movement." Eskiyeni, no. 57 (June 30, 2025): 725–67. https://doi.org/10.37697/eskiyeni.1566295.

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This study employs a historical-phenomenological approach to examine the concepts of “new religion” and “new religious movement.” The concepts of religion and religious are examined by the history of religions in terms of the institutional and non-institutionalised nature of the religious structure and the variability and continuity of the hierophany-theophany role of the religious leader(s) in the sacred-profane relationship. This methodological approach renders this science invaluable for the study of religion and/or religious structures/persons. The concept of the New Religion, when the con

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Penalver, Eduardo. "The Concept of Religion." Yale Law Journal 107, no. 3 (1997): 791. http://dx.doi.org/10.2307/797254.

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Younan, Carole Joseph. "Religion Beyond a Concept." Studies in Religion/Sciences Religieuses 42, no. 1 (2013): 91–96. http://dx.doi.org/10.1177/0008429812460353c.

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Utomo, Agus Himmawan, and Galuh Nur Fattah. "Sistematika dan Pemetaan Konsep Ketuhanan Agama-Agama Lokal di Indonesia: Studi Kasus Agama Sunda Wiwitan, Agama Kaharingan, dan Agama Towani Tolotang." Jurnal Ledalero 22, no. 2 (2023): 143. http://dx.doi.org/10.31385/jl.v22i2.340.143-164.

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<p>Abstract: Indonesia has an invaluable cultural heritage, one of which is the existence of various indigenous religions that are widespread throughout the country. Despite their significant number, their presence is often<br />disregarded by the majority of society who have adopted formal religions that are recognized by the state. Followers of indigenous religions are often deemed misguided by formal religion practitioners because they<br />perceive these ancestral religions as worshiping entities other than God, as recognized by their own religious tradition. This is exac

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Khan, Muhammad Anees, and Irfan ullah. "Hoarding Concept according to Hinduism, Judaism and Islam." Journal of Islamic and Religious Studies 1, no. 2 (2016): 109–19. http://dx.doi.org/10.36476/jirs.1:2.12.2016.07.

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Hoarding is considered (Ihtikar) very abhorring and objectionable. It is the practice of keeping something in store and not bringing the same to the market so that prices may rise owing to this artificial dearth of supply in the market. Each religion of the world has agriculture rules. In these, rules about Hoarding play an important role. In non Semitic religions Hinduism is the largest religion of the world. Similarly in Semitic religions Islam is the second and Judaism is considered in third stage. All these three religions and there followers have good relation with agriculture .But among

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Andreassen, Bengt-Ove, and Torjer A. Olsen. "‘Sami Religion’ in Sámi Curricula in RE in the Norwegian School System: An Analysis of the Importance of Terms." Religions 11, no. 9 (2020): 448. http://dx.doi.org/10.3390/rel11090448.

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In this article, we map and analyse the changes in conceptualisation and ideas on Sámi and indigenous people in the Sámi (Religious Education) RE curricula for primary and secondary school in the period from 1997 to 2015. Through the analysis of five sets of curricula for RE in this period, we investigate how they introduce a new set of ideas and concepts concerning religion related to the Sámi as an indigenous people. ‘Circumpolar indigenous people’s religion’ is a concept and a category that is primarily found within the Sámi curriculum of Norway’s educational system. As such, we argue it is

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Mohammed, Dheen. "كيف نفهم الدين؟". DINIKA : Academic Journal of Islamic Studies 2, № 3 (2017): 387. http://dx.doi.org/10.22515/dinika.v2i3.1084.

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This paper attempts to present the concept of religion as articulated by Muslim scholars contributing thus to the ongoing current debate on understanding religion. The need for the paper arises from the factual position that western perceptions about approaches to religion have inundated the Muslim world (and the world at large) to the extent that the intellectual endeavors of many Muslim academics are largely shaped by these perceptions while the Muslim contribution in this regards is minimal if not significantly absent from the scene. This paper endeavors to situate the Muslim perception of

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Korostichenko, E. I. "Critical Theory of Religion by Erich Fromm: from Messianic Judaism to Radical Humanism." Concept: philosophy, religion, culture 5, no. 4 (2021): 62–78. http://dx.doi.org/10.24833/2541-8831-2021-4-20-62-78.

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This paper studies Erich Fromm’s critical theory of religion and looks into the evolution of the philosopher’s views. We analyze key concepts of Fromm’s humanistic psychology, including biophilia, rejection of idolatry, X-experience, classification of religions as humanistic or authoritarian, plea for sustainable coexistence with the environment, and some others. The author demonstrates close connection of these concepts with Judaic tradition, especially the messianism and negative theology of Maimonides. The paper is divided into chapters tracing the evolution of Fromm’s views on religion — f

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Wilks, Tammy, and Lee-Shae Salma Scharnick-Udemans. "Critical Concepts for the Study of Religions in South Africa." Indigenous Religious Traditions 2, no. 2 (2025): 177–90. https://doi.org/10.1558/irt.30554.

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This special issue emerged from a panel at the 43rd Association for the Study of Religion in Southern Africa Conference in October 2022. The conference theme, ‘Religion and Humanities’, inspired the four postgraduate student panellists to revisit concepts often overlooked as critical to the study of religions in South Africa. These concepts were non- English and included ‘gam’, ‘djyg’, and ‘slamse’. The editors later invited one doctoral candidate to contribute the concept of ‘veldkind’ and asked two scholars of Arabic and Islamic Studies at the University of the Western Cape, where the confer

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Qurrat ul Ain, Ayesha. "Wilfred Cantwell Smith’s Concept of Religion: An Islamic Appraisal." Journal of Islamic Thought and Civilization 11, no. 1 (2021): 258–79. http://dx.doi.org/10.32350/jitc.111.14.

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In the vein of many Western scholars of comparative religions, Wilfred Smith also realizes the difficulty implicated in defining religion but he is unique in daring to call for discarding religion, arguing that the concept is inadequate. According to him, the inadequacy of the concept leads to the intellectual dilemma of the relation between many religious traditions and the One Ultimate Reality, the historical change and abiding truth, the world and God. The solution to such a dilemma is to revise the categories of intellectual discourse in the field of theology/religious studies and move tow

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Mikhelson, Olga K. "On the Border of the Religious and the Secular: Russian Tolkienism as a Fictional Religion." Общество: философия, история, культура, no. 11 (November 22, 2023): 100–106. http://dx.doi.org/10.24158/fik.2023.11.14.

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The paper treats the phenomenon of so-called fictional religions in the context of contemporary post-secularism theories. Particular attention is paid to M.A. Davidsen's concept of commentitious (fictional) religion, which serves as a methodological basis for considering the Russian role-playing movement of Tolkienists as a fictional religion. The paper analyzes M.A. Davidsen’s concept of post-traditional religious field and fictional religions as its typical feature. A brief history of Russian Tolkienism is given in the paper, its peculiarities are studied in the context of both sociological,

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Vavouras, Elias, and Michail Theodosiadis. "The Concept of Religion in Machiavelli: Political Methodology, Propaganda and Ideological Enlightenment." Religions 15, no. 10 (2024): 1203. http://dx.doi.org/10.3390/rel15101203.

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This study explores Machiavelli’s perspective on the interplay between religion and political rule. Rather than being an enemy of religion itself, we argue that the Florentine thinker was critical of its particular interpretations and applications. Specifically, Machiavelli highlights the detrimental effects of certain religions and denominations (particularly Catholic Christianity) on virtue and political engagement, which (in his perspective) foster passivity and fatalism. On the other hand, Machiavelli sees religion as a tool for rulers to serve and defend their power. By dissecting Machiav

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ARININ, EVGENY, DMITRY PETROSYAN, and ROMAN TSYGANOV. "UNDERSTANDING THE PHENOMENON OF RELIGION IN A CROSS-CULTURAL CONTEXT: FROM CICERO TO MODERN YOUTH." Sociopolitical Sciences 12, no. 4 (2022): 68–76. http://dx.doi.org/10.33693/2223-0092-2022-12-4-68-76.

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The article describes some aspects of the attitude of modern student youth of two Russian regions to the concepts behind the word “religio” (religion). The latter is understood in connotation with three normative forms for the history of the Russian community: 1) as a basic spiritual and moral concept that underlies the life of every individual, the state and the entire human community as a whole (Cicero’s «religio» paradigm); 2) philosophical and confessional legal norms of the 1000-year history of Christianity in Russia; 3) the phenomenology of humanism and religious tolerance in relation to

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Oostveen, Daan. "Religious Belonging in the East Asian Context: An Exploration of Rhizomatic Belonging." Religions 10, no. 3 (2019): 182. http://dx.doi.org/10.3390/rel10030182.

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This article explores the hermeneutical challenges to understand religious belonging and religious identity in the East Asian context. In East Asia, religious identities have not always been as exclusively delineated, as is the case in Western models of religious diversity, for example in the so-called World Religions paradigm. Various theoretical frameworks are discussed in religious studies, sociology and anthropology of religion in China and East Asia, to acquire a better understanding of religious belonging. It is observed that two hermeneutical frameworks are used by scholars to discuss r

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Baker, Don. "A Slippery, Changing Concept: How Korean New Religions Define Religion." Journal of Korean Religions 1, no. 1-2 (2010): 57–92. http://dx.doi.org/10.1353/jkr.2010.0014.

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Laycock, Joseph P. "Approaching the Paranormal." Nova Religio 18, no. 1 (2013): 5–15. http://dx.doi.org/10.1525/nr.2014.18.1.5.

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This issue of Nova Religio is devoted to “the paranormal,” focusing specifically on discourses rejected by mainstream religion and traditional science. The authors explore the historic and cultural significance of such topics as hauntings, séances, alien abductions, and more generally the concept of “paranormal” as a category of religious beliefs. These articles contribute to what may be a new focal area in the study of new and emerging religions.

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Terletsky, R. V. "The concept of «freedom of religion» in contemporary legal and socio-political discourses." TRANSFORMATION LEGISLATION OF UKRAINE IN MODERN CONDITIONS DOCTRINAL APPROACHES AND MEASUREMENTS, no. 14 (September 1, 2023): 508–13. http://dx.doi.org/10.33663/2524-017x-2023-14-508-513.

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The article examines the problem of the need for a new interpretation of the concept of «freedom of religion» in modern legal and socio-political discourses. It is noted that every state, in the process of its development, in one way or another necessarily embodies universal, existential values in its legislation, enshrined not only in ancient sources that regulate relations between people, citizens and the state, but also in international acts. It was emphasized that after the restoration of Ukraine’s independence, laws on freedom of religion as a subjective legal right and religious organiza

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Gordon, Daniel. "In search of limits: Raymond Aron on ‘secular religion’ and communism." Journal of Classical Sociology 11, no. 2 (2011): 139–54. http://dx.doi.org/10.1177/1468795x11398168.

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Beginning in the 1940s, Raymond Aron used the concept of ‘secular religion’ to condemn communism. This article traces the history of ‘secular religion’ within his writings. Aron’s earliest critique of communism, in his doctoral thesis of 1938, entitled Introduction to the Philosophy of History , was philosophically powerful yet did not rely on ‘secular religion.’ The concept first emerged in his wartime writings; it then became central in his famous book The Opium of the Intellectuals (1955). The ambiguities of the concept of ‘secular religion’ are discussed in this article. On the whole, the

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Johansson, Katarina. "Lived religion and mystical experiences." Approaching Religion 12, no. 1 (2022): 132–48. http://dx.doi.org/10.30664/ar.111061.

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This article discusses and argues for a ‘new’ and inclusive umbrella concept for varieties of experiences that have been called, inter alia, religious, spiritual, existential, paranormal, extraordinary or inexplicable. The umbrella concept to be explored is seen as a means of capturing one kind of ‘lived religion’ in contemporary society and simultaneously expanding the field of the sociology of religion. The discussion is theoretical and anchored in contemporary theories and traditions in sociology of religion, but it is also of pragmatical, methodological, empirical, and ethical concern. The

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DAVID-FOX, MICHAEL. "RELIGION, SCIENCE, AND POLITICAL RELIGION IN THE SOVIET CONTEXT." Modern Intellectual History 8, no. 2 (2011): 471–84. http://dx.doi.org/10.1017/s147924431100028x.

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The intellectual movement to interpret fascism, Nazism, and Stalinism as “political religions” has generated lively debates and an intensive publication program for over a decade. The scholarly trend has been closely associated with a revival of the concept of totalitarianism, reconfigured to account for the popular appeal and violent fervor of twentieth-century mass movements of the extreme right and left. As theoreticians of political religion have been preoccupied with arguments about the definition of religion and the problems of comparison, two stumbling blocks have become increasingly ap

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Schilderman, Hans. "Religion as Concept and Measure." Journal of Empirical Theology 27, no. 1 (2014): 1–16. http://dx.doi.org/10.1163/15709256-12341298.

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This contribution offers an introduction to the volume. The definition and operationalisation of religion is described as a multidisciplinary issue in the changing landscape of academia. One of the problems that theology is confronted with, concerns the fact that religion is being studied from various universes of interpretation that result in a variety of definitions with strong historical roots. While this offers a rich palette for research, it also questions the contemporary identity of empirical research in theology. The contributing authors are being introduced with reference to their res

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Vogeley, Nancy. ""Religion" as an Enlightenment Concept." Eighteenth-Century Studies 44, no. 3 (2011): 401–5. http://dx.doi.org/10.1353/ecs.2011.0007.

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Rosyid, Mohammad. "Studi Komparatif Konsep Ketuhanan Islam dan Agama Adam pada Komunitas Samin." Ulumuna 16, no. 2 (2017): 403–42. http://dx.doi.org/10.20414/ujis.v16i2.184.

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One of the problems that disturb the harmony between religious communities is a lack of understanding of the majority (mainstream) religion about the local religion, and vice versa. This article aims to develop such inter-religious understanding by comparing between Islam and the religion of Adam, a local religion of Samin community. The comparative study was made within the scope of the concept of God in both religions. This study found that the understanding between Islam the religion of Adam about the concept of God is essential in common. God called Allah (in Islam) and Yai (in the religio

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Dr. Hassan Shakeel Shah та Madiha Noor. "اسلام اور دیگر مذاہب کا تصور ِتعلیم: ایک تحقیقی مطالعہA Study of the Concept of Education in Islam and other Religions". Al-Qamar 5, № 1 (2022): 223–34. https://doi.org/10.53762/t28c2r91.

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Education has been considered the cover value of human life and it creates awareness. Man’s relationship with religion and Allah Almighty has been established since eternity. Similarly, religion and education are also very closely related. From the Islamic point of view, human being has started his journey not with darkness and ignorance but with the light of knowledge. Islam made knowledge the first necessity. In the same way that Islam emphasizes on the acquisition of education, the concept of education exists in some form in other religions. Other religions have tried to create the impressi

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Kleden, Paulus Budi. "IMAN YANG ATEIS Konsep Derrida Tentang Iman." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 9, no. 2 (2010): 135–75. http://dx.doi.org/10.36383/diskursus.v9i2.213.

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Abstract: Jacques Derrida is doubtless one of the most controversial phi- losophers of our time. Controversies surrounding him are mainly caused by his radical ideas which have shaken the main traditions of thinking in Western Philosophy. He demonstrates the contradictions of various philophical concepts. He also uses a provocative approach by connect- ing religion with atheism. This essay will demonstrate Derrida’s concept of religion and how it is connected with atheism. Derrida does not present a theology; however his idea of atheistic faith can contribute to a critical understanding of fai

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Alalwani, Asma. "The Religion concept and the emergence." Journal of Umm Al-Qura University for Sharia'h Sciences and Islamic Studies 88, no. 1 (2022): 114–38. http://dx.doi.org/10.54940/si12318257.

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Praise be to Allah and prayers be upon the Messenger of Allah, and thereafter. The importance of this topic emerges in its handling of the ambiguities which contemporary atheistic thought is based upon. These ambiguities are exacerbated by today's media openness, which exposes correct and corrupt ideas under a variety of topics unrelated to religion, such as education, economy, history, and morals; as a result, the concept of religion and its origins are formulated in a way that contradicts the correct doctrine. It leads to a confusion between truth and falsehood, especially among Muslims who

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Rüpke, Jörg. "A Methodology for the Historiography of Ancient Religion." REVISTA DE HISTORIOGRAFÍA (RevHisto), no. 36 (December 13, 2021): 13–32. http://dx.doi.org/10.20318/revhisto.2021.6547.

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Starting from a discussion about the usefulness of a historical approach to ancient religion, I propose basing the historiography of ancient religion on a set of three concepts, replacing three others that have been widely used. First, I contend that we need to shift our focus from questions of identity to questions of agency, not least in the face of earlier traditions of historiography of regions outside the imperial capitals. The application of an agentic perspective entails a further unavoidable consequence. The concept of “religions” must be replaced by that of “lived religion”, even for

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Khan, Dr Hafiz Waqas Khan, and Muhammad Naeem Muhammad. "Concept of Establishment of Din." ĪQĀN 6, no. 1 (2023): 1–18. http://dx.doi.org/10.36755/iqan.v6i1.434.

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In the present era, the Muslim community faces various internal and external challenges, one of which is the issue of establishing religion, referred to as "Iqamat-e-Deen" in the terminology of the Quran. There are differences of opinion among scholars regarding the interpretation of this term. According to some interpreters, it is considered a hypothetical responsibility imposed on the community, while according to others, it is a fundamental directive related to the entire religion rather than a hypothetical duty. Syed AbulA'laMaududi presents the stance that Islam has come to prevail over t

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Halidin, Ali. "MEMBANGUN HARMONISASI DENGAN BEDA AGAMA." KOMUNIDA : MEDIA KOMUNIKASI DAN DAKWAH 8, no. 1 (2018): 1–20. http://dx.doi.org/10.35905/komunida.v8i1.597.

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Generally, diversity in religioun and in a pluralistic society, for Indonesia people, the discourse and though of religion and multiculturalism is always challenging. And handling the diversities, because religious diversity could create either conflict or harmony, depending on how do we perceive the meaning of religious diversity and pluralism. The pluralism, is going to the important thing to be convest by indonesian people, If religious diversity is perceived as a threat, it is possible to create tension and conflict between religions. In contrast, and the reality of social disadvantage it

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Tsvietkova, Yu. "FREEDOM FOR FAITH AND LEGAL RELIGIOUS TOLERANCE: A RELATIONSHIP OF THESE CONCEPTS IN TERMS OF PUBLIC GUARANTEE AND PRACTICAL IMPLEMENTATION." Bulletin of Taras Shevchenko National University of Kyiv. Legal Studies, no. 110 (2019): 44–46. http://dx.doi.org/10.17721/1728-2195/2019/3.110-9.

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The article proposes to improve using of the concepts "freedom of religion" or "freedom of faith" and "legal religious tolerance". Such categories as "freedom of religion" or "freedom of faith" are more popular now in the state and international legal acts. The application of hermeneutic, comparative, historical, formal legal and dialectical methods of scientific research allows concluding that the term "legal religious tolerance" is better suited to the realities of the legal system than the concept of "freedom of religion" or "freedom of faith". The content of the concept of "freedom of reli

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Pandie, Remegises Danial Yohanis. "William James' Concept of Religion: An Empirical Theory and Its Implementation in the Religious Context of Indonesia." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 6, no. 1 (2023): 1–17. https://doi.org/10.34307/b.v6i1.463.

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Abstract: The purpose of writing this article is to analyze the concept of religion from the perspective of William James. This paper refers to James's framework of thinking about the way of religion and its urgency for religions that are adhered to by humans. As explained by James that being a religious person means belief in an invisible order that really exists, so that it produces a real effect in the world. The method used in this research is literature study which refers to references related to the topic raised. In this study, researchers found that the concept of William James can be i

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EZOUA, Cablanazann Thierry Armand. "La dialecticité du concept de religion chez Hegel." Perspectives Philosophiques 1, no. 001 (2011): 65–84. https://doi.org/10.71003/ywag7575.

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La relation de l’Homme à Dieu se dit essentiellement dans la religion qui est particulièrement digne d’intérêt, parce qu’elle est pour tous les hommes contrairement à la philosophie. Cependant, de la religion Hegel n’en donne pas une définition comme l’on a coutume de le faire dans les dictionnaires. Dans la Théorie du concept, nous trouvons la confirmation que la définition chez HEGEL s’appuie sur l’identité, au sens d’identité dialectique : « (...) cette assise fondamentale, la définition, la certitude immédiate, l’intuition intellectuelle, a été admise comme quelque chose d’immédiat, alors

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Sinkin, Konstantin, Oksana Avilova, and Yuri Zelenin. "The Concept of Traditional Religion (Confession): Legal Aspect." Legal Linguistics, no. 31 (42) (April 1, 2024): 24–26. https://doi.org/10.14258/leglin(2024)3104.

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The article examines the issue of the legal definition of the notion traditional religion which is widely used in modern Russian political discourse. It is noted that there are different approaches to this notion. The first approach states that the definition of the concept in question is cultural and historical in nature and does not have an independent legislative effect. The second one proves that the presence alone of the concept in question in legislation would presuppose its legal character. The authors come to the conclusion that despite the widespread use of the notions of “traditional

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Lüchau, Peter. "Toward a Contextualized Concept of Civil Religion." Social Compass 56, no. 3 (2009): 371–86. http://dx.doi.org/10.1177/0037768609338764.

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A new definition of civil religion is needed because there are almost as many definitions as there are writers on the subject. By combining two existing concepts it can be shown that most existing definitions of civil religion are related. The two concepts are religious pluralism versus monoculture and public versus private religion. The first takes into consideration that civil religion will look different in a mono-religious country than in a multi-religious country. The second makes a distinction between civil religion at a rhetorical level (e.g. speeches) and at a personal level (individua

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Tasueva, S. I., P. M. Zekieva, and E. Kh Arsaliyeva. "Frame Modeling of The Linguocultural Concept “Religion”." SHS Web of Conferences 172 (2023): 01020. http://dx.doi.org/10.1051/shsconf/202317201020.

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The article analyzes the concept “religion” as a unit of knowledge that allows verbally expressing the national and cultural specificity of the language, and also defines this concept as a category of universal human values. The difference between the concept and the concept is indicated, where the concept is formed against the background of experience, as well as on the cognition and logical understanding of reality, and the concepts are designated as real phenomena contained in the general symbolic expression and lexical definitions of objects. The concept is presented in the form of an exte

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Ganiel, Gladys. "Religious practice in a post-Catholic Ireland: Towards a concept of ‘extra-institutional religion’." Social Compass 66, no. 4 (2019): 471–87. http://dx.doi.org/10.1177/0037768619868418.

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This article develops the concept of ‘extra-institutional religion’ to describe how some religiously committed individuals practise religion in a ‘post-Catholic’ Ireland. Rooted in an island-wide study, it describes extra-institutional religion as the practice of religion outside or in addition to the Catholic Church, Ireland’s historically dominant religious institution. As a new concept, extra-institutional religion provides an alternative to the theoretical emphasis on religious individualisation advocated by sociologists of religion and general theorists like Ulrich Beck. It builds on the

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Lupandin, Ivan. "Conrad Vogler and His Abridged Version of “Summa de religio” of Francisco Suarez: Evolution of the Meaning of the Term “Religion”." Philosophy of Religion: Analytic Researches 8, no. 1 (2024): 118–39. http://dx.doi.org/10.21146/2587-683x-2024-8-1-118-139.

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The article discusses the evolution of the concept of religion from Cicero, who first defined this term, to the era of modern times. The concept of religion by Clement of Alexandria, Augustine, Thomas Aquinas and Francisco Suarez is analyzed. The Greek term “θρησκεία” found in the New Testament and the validity of its translation by the Latin word “religio” (in Jerome’s Vulgate) are discussed. The history of the gradual rooting of the term “religion” in the Russian language is also touched upon (it is shown that the word “religion” begins to be actively used in Russia only from the era of Pete

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