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1
KRONEN, JOHN D., and SANDRA MENSSEN. "The defensibility of Zoroastrian dualism." Religious Studies 46, no. 2 (February 11, 2010): 185–205. http://dx.doi.org/10.1017/s0034412509990357.
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AbstractContemporary philosophical discussion of religion neglects dualistic religions: although Manichaeism from time to time is accorded mention, Zoroastrianism, a more plausible form of religious dualism, is almost entirely ignored. We seek to change this state of affairs. To this end we (1) present the basic tenets of Zoroastrian dualism, (2) argue that objections to the Zoroastrian conception of God are less strong than typically imagined, (3) argue that objections to the Zoroastrian conception of the devil (and evil) are less strong than typically imagined, and (4) offer some brief concluding thoughts.
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White, John. "Enduring Problem of Dualism." Implicit Religion 15, no. 2 (July 4, 2012): 225–41. http://dx.doi.org/10.1558/imre.v15i2.225.
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Arguments on how religion interfaces with sports are not new, and in particular, sports activity itself has been characterized as religion, namely, “cultural,” “natural,” “civil,” and “folk.” In this article, I want to consider a recent proposal by Shirl Hoffman in Good Game: Christianity and the Culture of Sports. Hoffman attempts to reimagine how the Christian religion and sports should relate (on account of the problems of modern muscular Christianity), by justifying the sacredness of sports, in order to heal or put it back together; he appeals to sports intrinsic religious or hierarchical spiritual value. I will argue that, in his effort to redress the problems of modern muscular Christianity, Hoffman in the end falls prey to the same problem of dualism that has beset modern muscular Christianity. Specifically, dualism for Hoffman is both metaphysical and eschatological, both of which affect how he construes the human player and play itself.
Good Game: Christianity and the Culture of Sports by Shirl James Hoffman. 2010. Baylor University Press. 356pp., Pb. $29.95. ISBN-13: 9781932792102.
3
Wood, Richard L. "In defense of dualism: Competing and complementary frameworks in religious studies and the sociology of religion." Critical Research on Religion 4, no. 3 (November 11, 2016): 292–98. http://dx.doi.org/10.1177/2050303216676530.
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The term “dualism” is used in quite divergent connotations across religious studies, sociology, theology, anthropology, and other academic fields. This paper characterizes the differing usages of the term, and uses them to explore the sometimes-converging and sometimes-orthogonal relationship between academic fields, with a focus on religious studies and the sociology of religion. I argue that although the two fields have mutually benefited from insights originating on either side of their divide—and thus converged in important ways—substantive differences remain. Their differing understandings of “dualism” represents important theoretical and analytic divergence, and the justified critique of certain forms of dualism has been used to reject all versions of the concept, including some—here termed “embodied dualism” or “experiential dualism”—that remain analytically crucial to the study of social life generally and religion particularly.
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Huynh, Thu Ngoc. "DUALISM IN CAODAISM IN SOUTHERN VIETNAM." Science and Technology Development Journal 14, no. 3 (September 30, 2011): 93–106. http://dx.doi.org/10.32508/stdj.v14i3.2001.
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In considering Caodaism in terms of its establishment and development, organizing structure, and cosmology, we discover that dualism is not a conflicting and eliminating binary factor; rather it is an integration to create the solidarity in the structure of facts and phenomena in society and religion. In short, binary opposition is considered as a principle to explain solidarity, completeness in religious structure in terms of organizing forms, rituals, religious priesthood and in general the whole social structure of Caodaism. Caodaism as one of the religions in Southern Vietnam expresses clearly the dualism in its doctrine, in organization as well as in its establishment and development.
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Supriyanto, Supriyanto. "HUMAN DUALISM OF ZAKI NAQUIB MAHMUD: Philosophical Arguments of Religious Moderation." Al-Tahrir: Jurnal Pemikiran Islam 21, no. 2 (November 12, 2021): 415–35. http://dx.doi.org/10.21154/altahrir.v21i2.3328.
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Abstract: Human dualism is a debatable philosophical concept in various schools of philosophy. Through their leading thinkers, Greek philosophy, Western philosophy, and Islamic philosophy have contributed to the debate in the discourse of human dualism. Zaki Naquib Mahmud, an Egyptian rationalist philosopher, opposed the previous philosophers' dichotomous concept of human dualism. This article describes the conceptual correlation of Zaki Naquib Mahmud's dualism with religious moderation. Through a literature review of Zaki Naquib Mahmud's work, the results showed that (1) Zaki tended to reject the dichotomous thought of human dualism; (2) the implication of the rejection was the conceptual distinction between religion, being religious and religious knowledge; and (3) the inclusive awareness of the three concepts could extend a more moderate understanding in strengthening the concept of religious moderation philosophically.الملخص: مازالت الثنائية الفلسفية حول البشرية موضوع نقاش حار لدى المدارس الفلسفية المختلفة. قد ساهمت الفلسفة اليونانية والغربية والاسلامية على ايدي مفكريهم الرائدين اسهامات كبيرة في هذا البحث. قد عارض زكي نجيب محمود ، الفيلسوف العقلاني المصري ، مفهوم الثنائية البشرية الكلاسيكية من الفلاسفة القدماء. يجد هذا المقال العلاقة الفعالة بين ثنائية زكي نجيب محمود ومفهوم الوسطية الدينية. من خلال القراءة لاعمال زكي نجيب محمود نستنتج من هذه الدراسة ما يلي : (1) يميل زكي إلى رفض فكرة الثنائية المقسمة للازدواجية البشرية. (2) يؤدي هذا الرفض من زكي الى التفرقة بين مفهوم الدين والتدين والعلم الديني. (3) ويتولد من الوعي الصحيح بمعاني هذه الثلاثة الاعتدال والتوسط في إدراك المفاهيم الدينية، ويقوي فلسفيًا الوسطية الدينية الاسلامية.Abstrak: Dualisme manusia menjadi konsep filosofis yang terus menjadi bahan perdebatan dalam berbagai aliran filsafat. Filsafat Yunani, Filsafat Barat dan Filsafat Islam turut serta menyumbang perdebatan dan berkontribusi dalam diskursus dualisme manusia melalui para pemikir unggulannya. Zaki Naquib Mahmud, seorang filsuf rasionalis Mesir menentang konsep dualisme manusia yang dikotomis dari para filosof terdahulu. Artikel ini mendeskripsikan korelasi konseptual dualism manusia Zaki Naquib Mahmud dengan moderasi beragama. Melalui kajian kepustakaan terhadap karya Zaki Naquib Mahmud, hasil penelitian ini adalah (1) Zaki cenderung menolak pemikiran dualisme manusia yang dikotomis; (2) implikasi dari penolakan tersebut adalah pembedaan konseptual antara agama, beragama dan ilmu agama; dan (3) kesadaran terhadap pembedaan makna dari ketiga konsep tersebut dapat melahirkan pemahaman yang cenderung moderat karena adanya kesadaran inklusif sehingga memperkuat secara filosofis terkait dengan konsep moderasi beragama.
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Schleicher, Marianne. "Shabbetai Tsvis nedstigning til Farao – et jødisk eksempel på forløsning gennem urenhed." Religionsvidenskabeligt Tidsskrift, no. 69 (March 5, 2019): 105–19. http://dx.doi.org/10.7146/rt.v0i69.112745.
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ENGLISH ABSTRACT: As a Jewish example of redemtion through impurity, this article analyses the ’strange acts’ of the Jewish mystic Shabbetai Tsvi. These acts included pronunciation of the tetragrammaton, liturgical subversions of synagoge service and Jewish praxis in general, odd approaches to sex, praying at grave sites, extreme asceticism, and conversion to Islam. Referring to theories by Robert Bellah, Philippe Descola, and Hans J. Lundager Jensen, I argue for the adequacy of ’inverted dualism’ as a concept that can explain these strange acts in conflict with Jewish law. The explanation is situated in the historical development of Israelite-Jewish religion from a monistic worldview, over a direct dualistic worldview, to an inverted, this-worldly dualism with great bearings on how Jews would perceive evil and the Torah.
DANSK RESUMÉ: Som et jødisk eksempel på forløsning gennem urenhed analyseres den jødiske mystiker Shabbetai Tsvis ’fremmedartede handlinger’ så som udtalelse af tetragrammet, liturgiske omkalfatringer af synagogegudstjenesten og jødisk praksis generelt, mærkværdige tilgange til sex, grave som bedesteder, ekstrem askese og konversion til islam. Med reference til teorier af Robert Bellah, Philippe Descola og Hans J. Lundager Jensen argumenterer jeg for begrebet ’inverteret dualisme’ som egnet til at forklare disse fremmedartede handlinger i konflikt med jødisk lovstof. Forklaringen indlejres i den israelitisk-jødiske religions udvikling fra en monistisk verdensopfattelse over en direkte dualistisk verdensopfattelse til en inverteret dualisme i det dennesides, hvilket især har konsekvens for opfattelsen af ondskab og Torah.
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Božič, Blaž. "The Death of Dionysus and Ethical Dualism: On Olympiodorus’ Anthropogony and Neoplatonic Depictions of the Manichaean Cosmos." Keria: Studia Latina et Graeca 21, no. 1 (September 30, 2019): 31–44. http://dx.doi.org/10.4312/keria.21.1.31-44.
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The version of anthropogony presented in Olympiodorus’ interpretation of Socrates’ philosophical argument against suicide (In Phaed. 1.3.3.–14) suggests two important questions: about the role of ethical dualism and original sin in pagan religion and philosophy on the one hand, and about the extent of Olympiodorus’ innovativeness on the other. I argue that Olympiodorus’ time foregrounded ethical dualism as a major concern in allegorical interpretations of Dionysus’ death by dismemberment, and that certain antecedents for a dualistic view might have existed (e.g. in the theological concepts of Orphic religions). Although any attempt to establish historical connections is bound to be speculative, some sources indicate that the specific link of Dionysus’ death with ethical dualism is not necessarily an innovation contributed in its entirety by Olympiodorus. I derive my main argument from a reference by Alexander of Lycopolis, who mentions that some of the Manichaeans used similar metaphors to describe the structure of the cosmos, which is based in their teachings on an ethical conflict.
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Tyson, Paul. "The Demise of Science and Religion, and the Return of Theology and Magic." Religion and Theology 30, no. 3-4 (December 20, 2023): 220–43. http://dx.doi.org/10.1163/15743012-bja10058.
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Abstract Secular modernity is characterised by a knowledge culture that de-magics nature, and separates science from religion. Magic disrupts the nature/supernature dualism of the modern life-world. This article argues that the modern territorialisation of science from religion can no longer be believed, nor is nature/supernature dualism credible. Hence, the recovery of theology as a public domain activity can also bring natural magic back into our knowledge and power culture. Such a re-introduction, the article argues, is essential if we are to try and deliver ourselves from the crassly materialistic instrumentalism that is de-humanising our political landscapes and destroying the natural world.
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Steiner-Aeschliman, Sherrie. "IMMANENT DUALISM AS AN ALTERNATIVE TO DUALISM AND MONISM: THE WORLD VIEW OF MAX WEBER." Worldviews: Global Religions, Culture, and Ecology 4, no. 3 (2000): 235–63. http://dx.doi.org/10.1163/156853500507843.
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AbstractExploration of the roots of accumulating environmental degradation has reached to the very foundations of Western civilization. The dominant critiques of these foundations primarily focus on two cosmologies: monism and dualism. The purpose of this paper is to examine these foundations from a Weberian perspective and to offer a little known alternative: immanent dualism. This alternative cosmology suggests that religion could help reorganize late industrial capitalism.
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Bréchon, Pierre, and Roland J. Campiche. "Pertinence de la théorie de la dualisation de la religion en Suisse, en France et en Europe." Social Compass 58, no. 2 (June 2011): 162–75. http://dx.doi.org/10.1177/0037768611402607.
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The principal explanations of contemporary religious change face two main difficulties. On the one hand, they often fail to express the complexity of the ongoing evolution, because they are too focused on institutional religion, e.g. secularization. On the other hand, some of them favour fashionable themes (the growth of individualism, the privatization of religion) and skirt the societal impact of religion. The idea of dualism allows a combined approach to the process of religious de-institutionalization and the new patterns of its regulation. The authors discuss this theory on the basis of data relating to Switzerland, France and other Western European countries (EVS, ISSP). In spite of the difficulty of finding relevant indicators that allow proper comparison, the results are promising. They invite further critical analysis of current definitions. The theory of dualism allows us to reopen the debate on religious change.
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Choksy, Jamsheed K., and Shaul Shaked. "Dualism in Transformation: Varieties of Religion in Sasanian Iran." Journal of the American Oriental Society 117, no. 1 (January 1997): 161. http://dx.doi.org/10.2307/605637.
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Wilson, Erin K. "Beyond Dualism: Expanded Understandings of Religion and Global Justice1." International Studies Quarterly 54, no. 3 (September 6, 2010): 733–54. http://dx.doi.org/10.1111/j.1468-2478.2010.00607.x.
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Barlow, Sally H. "Psychology as Foil to Religion: A Reformulation of Dualism." Dialogue: A Journal of Mormon Thought 30, no. 2 (July 1, 1997): 65–72. http://dx.doi.org/10.2307/45226314.
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Storm, Jason Ānanda Josephson. "Monism and the Religion of Science." Nova Religio 25, no. 2 (November 1, 2021): 12–39. http://dx.doi.org/10.1525/nr.2021.25.2.12.
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Monism was not just a philosophical outlook, but also an early twentieth-century new religious movement. Founded by the internationally renowned evolutionary theorist Ernst Haeckel, it was supposed to be a “Religion of Science” that repudiated matter-mind dualism in favor of reverence for a divinized Mother Nature. This article traces the genesis of the German Monist League and how it was transplanted to the United States by the publisher, Paul Carus. Although readers of this journal are likely to know about new religions that embrace “pseudoscience,” the surprise is that Monism had followers with significant scientific renown including multiple Nobel Prize-winning scientists, famous philosophers of science, and even a celebrated sociologist. Scholars of secularism or science and religion will want to know about how Haeckel and his followers constructed a hybrid Scientific Faith or Secular Church that this article demonstrates went on to provide the foundation for professionalizing American philosophy.
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SUNDERMANN, WERNER. "Zoroastrian motifs in non-Zoroastrian traditions." Journal of the Royal Asiatic Society of Great Britain & Ireland 18, no. 2 (April 2008): 155–65. http://dx.doi.org/10.1017/s1356186307008036.
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We owe to Zoroaster one of the oldest religions of mankind. We cannot call Zoroaster's doctrine a world religion in the strict sense, for it did not spread far beyond the limits of the Iranian world, nor did its followers spread over the world as the Parsis do now and the Manichaeans once did. But many ideas first expressed by Zoroaster or his followers, such as the all-encompassing dualism of good and evil, light and darkness, or the resurrection of the dead in the flesh, or the responsibility of mankind for the fate of this world and the world beyond, have influenced, from the middle of the first millennium BCE on, the spirituality of the near eastern peoples and so also the religions of Judaism, and by way of Judaism, Christianity and Islam, too. This is sufficient to grant the religion of Zoroaster a most important position in the history of human religiosity.
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Allison, John M. "Religious Pluralism within the Limits of Thought." Labyrinth 20, no. 1 (September 20, 2018): 23. http://dx.doi.org/10.25180/lj.v20i1.116.
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There is an aporia to finitude: if I am limited as a finite being, I cannot know what the limits of my finitude are, because if I knew what those limits are, then I would have transcended them. I refer to this aporia as the "hard problem of finitude," interpreted through Graham Priest's work on inclosure paradoxes. Here I offer an interpretation of François Laruelle's theory of the Philosophical Decision in terms of his attempt to resolve this aporia through his suspension of standard philosophy's form of ontological dualism. Next, I apply non-standard philosophy to the problem of religious pluralism, presenting a novel theory of "standard religion" and the "Hierophanic Decision" through a non-standard reading of Mircea Eliade's philosophy of religion, and end by pointing towards what a consistently performative and finite form of religious pluralism might look like from within the "democracy-of-thought," here rendered as the "parliament of religions."
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Nainggolan, Herrio Tekdi. "Relasi Budaya dan Agama dalam Perkembangan Agama Islam di Huta Sijungkang, Humbang Hasundutan." Jurnal Teologi Cultivation 4, no. 1 (July 25, 2020): 76–92. http://dx.doi.org/10.46965/jtc.v4i1.218.
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AbstractThe space for interaction in society is always influenced by religion and culture as binding aspects, both individually and in groups. This study aims to reveal how the relationship between culture and religion in the development of Toba Islam in Huta Sijungkang, Parlilitan sub-district, Humbang Hasundutan district. The study was conducted with a qualitative approach through interviews and literature studies. Based on research conducted in the development of Islamic religion in Huta Sijungkang, culture and religion are not two contradictory entities, but an inherent unity to regulate relations in society. This has made the people not patterned based on religion, so that cultural and religious dualism is not a conflict, but rather a cultural identity and values that continue to be lived by the Huta Sijungkang community. For society, religious differences are not a barrier in family ties, so there is an awareness to maintain the principles of togetherness and unity.Keyword: Relation; Culture; Religion; Huta Sijungkang.
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Sundermeier, Theo. "Der Einfluß der Religion auf Politik und Gesellschaft in Afrika." Zeitschrift für Evangelische Ethik 37, no. 1 (February 1, 1993): 297–307. http://dx.doi.org/10.14315/zee-1993-0141.
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AbstractThe author explains four patterns concerning the relation between the church and the political institutions in Afrika. Thesepatterns have be seen against the background ofthe original Ontocratic unity in premale societies, which all rulers in Africa favorite in an hidden way. Colonialism promotes the separation between political and religious life, nationalism, however, restores the unity. In South-Afrika a prophetic dualism is turning against the theocratic ideology of the Boers. All in all a relation of criticalloyality is coming into existence in Africa.
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Wedasantara, Ida Bagus Oka, A. A. Ngurah Anom Kumbara, and I. Nyoman Suarka. "SURVIVE STRATEGY AND STRUGGLE OF MARAPU ADHERENTS IN TARUNG VILLAGE, WEST SUMBA." E-Journal of Cultural Studies 14, no. 2 (May 31, 2021): 1. http://dx.doi.org/10.24843/cs.2021.v14.i02.p01.
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Marapu is the indigenous religion of community in Tarung Village and Sumba Island in general. Marapu adherents experience hegemony including state discrimination and the spread of religion by the church elite. This study aims to reveal the hegemony process experienced and the survive strategies and struggles of Marapu adherents. Data were analyzed using hegemony theory and practice with qualitative research methods. The results showed Marapu adherents experience state hegemony in the aspect of their religious legality. This condition was used by church elite to spread their religion. The people of Tarung Village accept Christian/Catholicism, but still maintain the Marapu ideology as their religion, so that the reality that occurs in the local community is the practice of religious dualism as strategy of survive and negotiation. The struggle of Marapu followers continues after the Decision of Constitutional Court Number 97/PUU-XIV/2016 by trying to obtain a determination as Marapu customary law community.
Keywords: Hegemony, Survive Strategy, Struggle, Marapu, Indigenous Religion
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Delport, Khegan M. "The Unthought of Modernity." Religion and Theology 30, no. 3-4 (December 20, 2023): 159–78. http://dx.doi.org/10.1163/15743012-bja10059.
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Abstract The modernity of the West has generally tended to construct the relation between magic and religion according to a developmentalist schema, chiefly as a movement from the primitive to the modern, from superstition to enlightenment. However, recent developments in the study of religion, intellectual history, critical theory, as well as theology demonstrate that such a dualism might be unsustainable. The persistence of the magical into the discourses of modernity (e.g., science, philosophy, and theology) undermines any framing narrative of this sort. In this essay, which serves as an introduction to a special section in Religion & Theology on magic, science, philosophy, and theology, I put forward both a descriptive and constructive account as to why the construct of “magic,” in the words of Randall Styers, may be considered “the unthought of modernity.”
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Henning, Hans, and Max Henning. "Origins of Dualism and Nondualism in the History of Religion and Spiritual Practice." Religions 13, no. 10 (October 21, 2022): 1004. http://dx.doi.org/10.3390/rel13101004.
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In a previous article we proposed that spiritual traditions and practices emerged to counterbalance humans inherent “dualism”, or perceived separation from the world around us, by cultivating experiences of “subject-object nonduality” more commonly referred to as “unification with the divine” or “enlightenment”. This implies that religions (social and political institutions ostensibly based in spiritual practices) similarly aim towards overcoming the separation of self and other. However, many religions include dualistic elements. In particular, many religions incorporate “ethical dualism” in which certain individuals and groups are seen as essentially “good” or “bad”, a feature not seen in nondual traditions. Here, we explore this seeming paradox, highlighting an intriguing correspondence between the degree to which religions include dualistic or nondualistic elements and, respectively, the prevalence of conflict or cooperation as the organizing principle in their associated social context. We find major “dualistic” religions to be generally traceable to pastoral societies largely organized around intergroup conflict, whereas major “nondual religions” are generally traceable to societies in which large-scale cooperation and rule-based behavior was necessary for collective survival. Finally, we apply this pattern to the modern world, speculating that large-scale cooperation and rule-based behavior in modern society may be currently encouraging the renewal of nondual practices in modern social and political institutions that is indicated by the growing popularity of “spiritual but not religious” groups, and that this renewal of nondual practices may in turn set the frame for and reinforce behavior that will be necessary to address the historic challenges of our day like climate change and democratic backsliding.
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Ramp, William. "Religion and the dualism of the social condition in Durkheim and Bataille." Economy and Society 32, no. 1 (January 2003): 119–40. http://dx.doi.org/10.1080/0308514032000045807.
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Lowe, W. "Barth as Critic of Dualism: Re-reading the Römerbrief." Scottish Journal of Theology 41, no. 3 (August 1988): 377–95. http://dx.doi.org/10.1017/s0036930600031495.
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From the time of its publication, Barth's commentary on Romans has been regarded by many as the very paradigm of theological dualism. ‘If I have a system,’ the author announces, ‘it is limited to a recognition of what Kierkegaard called the “infinite qualitative difference between time and eternity” … ’1 That distinction is succeeded by a series of others – revelation versus reason, the Gospel of God versus the ways of humankind, faith versus religion, etc. – which have the effect of ruling out of court every conceivable form of human initiative. One is left to wonder whether Barth's God serves any other function than that of a cypher for the repudiation of all that is finite or mortal.
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Lofton, Kathryn. "The Body (Under Review):On Manuel Vásquez’s More than Belief." Method & Theory in the Study of Religion 24, no. 4-5 (2012): 482–96. http://dx.doi.org/10.1163/15700682-12341242.
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Abstract What sort of critique of religious studies will enjoin religious studies to think about its premises? This essay evaluates an important contemporary critique of the study of religion, Manuel Vásquez’s More than Belief. The author provides a summary of Vásquez’s argument, and then turns to an analysis of Vásquez’s evidence. In More than Belief, Vásquez tracks the development and effects of mind-body dualism on the study of religion. The differentiation between mind and body is a problem for analysts of religion, Vásquez explains, because religious ideas wrestle so directly with that differentiation, and because scholars seeking to explain religion have often imagined themselves to be countering religious supernaturalism with a materialist empiricism. This is, Vásquez explains, a reductive materialism. Vásquez thus offers an account of how matter came not to matter in the specific effort to explain religion, which Vásquez describes as the somatophobia of religious studies. Borrowing from Vásquez’s emphasis on embodiment and emplacement, the reviewer questions Vásquez’s readings of philosophical materials in his admirable effort to correct a disciplinary disposition for our hermeneutic betterment.
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Dodd, Savannah Danielle. "Religion for Revolution: Shifting Perceptions of Bodily Ritual in the Lebanese Shi‘a Community." Al-Jami'ah: Journal of Islamic Studies 52, no. 2 (July 31, 2015): 375. http://dx.doi.org/10.14421/ajis.2014.522.375-389.
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<p>This paper applies Cartesian and Weberian theories of rationalization and Leslie Sharp’s concept of bodily commodification to the transition in the observance of Ashura from practices of bodily mortification to blood donation among the Shi‘a community in Lebanon. The author argues that this shift politicizes salvation and sacralises revolution through a process of rationalization, made possible through the invocation of the Karbala Paradigm, in order to facilitate the commodification of blood for political activism. This shift in ritual practice for the commodification of blood has occurred as a result of three key transitions: (i) from body/self-unity to body/self-dualism; (ii) from salvation in the next world to salvation in this world; and (iii) from personal salvation to societal salvation.<br />[Dengan merujuk teori rasionalisasi model Descartes dan Weber serta konsep komodifikasi tubuh dari Leslie Sharp, tulisan ini menelusur pergeseran yang terjadi pada ritual Ashura dari praktik melukai diri menjadi kegiatan donor darah di kalangan Syiah di Lebanon. Proses ini, menurut penulis, telah mengubah konsep penyelamatan dan revolusi sakral melalui proses rasionalisasi. Hal ini terjadi dengan memakai Paradigma Karbala sebagai media komodifikasi darah untuk aktivisme politik. Pergeseran komodifikasi darah dalam praktik ritual ini terjadi melalui tiga transisi utama: (i) dari kesatuan diri menjadi dualisme diri; (ii) dari keselamatan akhirat menjadi keselamatan dunia; dan (iii) dari penyelamatan pribadi menjadi penyelamatan sosial].</p>
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Panda, Herman Punda. "MENGAPA ORANG KATOLIK MASIH MENJALANKAN RITUAL MARAPU? Menguak Praktik Iman Ganda Di Loura." Jurnal Ledalero 13, no. 1 (August 31, 2017): 109. http://dx.doi.org/10.31385/jl.v13i1.69.109-132.
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The phenomenon of dualism in practising the faith among Catholics who
converted from Sumbanese ethnic religion (Marapu) is a real challenge
faced by the Catholic Church in Sumba. Such dualism is transparent
in the practices of using simultaneously both Catholic and Marapu
rites in the popular religiosity of Sumbanese Catholics. Both Catholic
priests and Marapu ritual leaders are asked by the people, on different
occassions, to perform rituals for their benefit. These two kinds of ritual
leaders are equally considered as mediators of communication between
human beings and the supernatural world. Such a practice reveals a deep
encounter between Catholic and Sumbanese ethnic religion regarding
the form, direction and means of communication between humans
and supernatural beings. The author’s fieldwork at Weepangali in the
district of Sumba Barat Daya, from January to August 2013, reveals a
new concept and understanding of mediation, that is a mixture between
a Catholic concept and a Marapu one. Some supernatural figures in
Marapu religion are equated with those in Catholic devotions. This new
understanding, however, is not formally and institutionally recognized
in either the Marapu or Catholic hierarchies, but rather found more
informally and spontaneously in the religious experience of Sumbanese
Catholics. This phenomenon indicates the strong mutual influence
between Catholic and Marapu experience, after a prolonged and ongoing
encounter.
<b>Kata-kata Kunci:</b> Dunia empiris, dunia meta-empiris, ritual Marapu,
doktrin Katolik, pengalaman religius, pengantaraan, perjumpaan.
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FARRIS, JOSHUA R. "Emergent creationism: another option in the origin of the soul debate." Religious Studies 50, no. 3 (February 13, 2014): 321–39. http://dx.doi.org/10.1017/s0034412514000018.
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AbstractIn the debate over the theology of the soul's origin, there have traditionally been three broad views on origins. These include creationism, traducianism, and Origen's pre-existence view. In the recent philosophy of religion and mind literature, William Hasker posits an alternative view of origins called emergent substance dualism. As a contribution to this discussion, I put forward one novel option as a via media between simple creationism and Hasker's emergent substance dualism, wherein it has relevant overlapping features found in the two contrary positions. I suggest that this view is a variation of creationism like emergentism where the material part (i.e. the brain) has some positive causal role in the soul's coming to be as a discrete effect of one divine cause. I argue that emergent creationism (as I call it) is a viable option deserving the attention of philosophers and theologians.
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Mashchytska, V. "POSTSECULAR RELIGIOSITY AND ITS CONCEPTUAL VERSIONS: FROM "INVISIBLE RELIGION" TO "RELIGION WITHOUT ESSENCE"." East European Scientific Journal 4, no. 10(74) (November 22, 2021): 31–36. http://dx.doi.org/10.31618/essa.2782-1994.2021.4.74.148.
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The article is devoted to the theoretical reconstruction of the of the conceptual version of postsecular religiosity. All the theories clame that the traditional religion can survive today through cover-up it’s religious identity. This is accompanied by the marginalization of religious organizations and an increase in the influence of religion at the level of individual interest. Theological analysis is limited mainly by negative characteristics when describing post-secular religiosity: the devaluation of transcendence and the rejection of dualism (Daniel HervierLeger), the absence of doctrinal boundaries (Thomas Luckmann), the weakening of the ideological core of the doctrine (Roberto Cipriani). The author argues that post-secular religion is an implicit ideology in terms of the way it functions. In the late XX - early XXI century, a number of researchers (U. Eco, S. Zizek, G. Marcuse and others) noted that the imaginary post-ideology of modern society is associated with the formation of a specific type of ideology, which can be designated as "implicit". The post-Christian secular world is also "implicitly" religious. The author reveals the commonality of the processes taking place in the field of religion with the characteristics of the "post-ideological" world and concludes that the religiosity of the post-secular society is most productive to study precisely as part of an implicit ideology.
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Slater, Peter. "Dynamic Religion, Formative Culture, and the Demonic in History." Harvard Theological Review 92, no. 1 (January 1999): 95–110. http://dx.doi.org/10.1017/s0017816000017879.
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Modern German thought owed much to classical Greece. Yet in philosophy and theology, beginning with Hegel and his contemporaries, the debt to Platonic idealism was radically modified by insistence on the reality of history. Construed dialectically, history became a key to overcoming difficulties with both Platonic and Cartesian dualism left unresolved by Kant. In theology, after World War I dialectical theologians, including Barth and Tillich, embraced in varying degrees the existentialists' critique of Hegelian essentialism and belief in progress. This affected how they understood incarnation in christology, sacramental presence in ecclesiology, and Christian responses to what they saw as the demonic threat of German National Socialism. Anglo-American critics, especially of Tillich, often miss the dialectical nuances of his admittedly abstract theology and his religious socialist response to Marxism.
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Cohen, Jean L. "Political religion vs non-establishment." Philosophy & Social Criticism 39, no. 4-5 (March 25, 2013): 443–69. http://dx.doi.org/10.1177/0191453713479100.
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This article defends the principle of non-establishment against 21st-century projects of political religion, constitutional theocracy and political theology. It is divided into two parts, which will appear in two consecutive issues of Philosophy & Social Criticism, 39(4–5) and 39(6). Part 1 proceeds by constructing an ideal type of political secularism, and then discussing the innovative American model of constitutional dualism regarding religion that combined constitutional protection for the freedom of religious conscience and exercise with the principle of non-establishment. The article analyses the strengths and limits of the ‘separation– accommodation’ frame that became hegemonic in 1st amendment jurisprudence from the 1940s to the 1990s. It challenges the standard caricature of the American model as strictly separationist and privatizing. It then critically assesses two contemporary alternatives to that frame: the integrationist approach and the equal liberty approach. The first, disguised as a concern for pluralism and fairness, challenges ‘separation’ and political secularism in a subtle attack on the non-establishment principle, aimed at drastically narrowing its scope. Successes of this approach in recent Supreme Court jurisprudence and politics have triggered a response by liberal egalitarians. The author addresses this response – the equal liberty model – in part 2, which will appear in Philosophy & Social Criticism 39(6), arguing that although on the right track, it fails to find a middle ground between political secularism and integration.
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Sharov, Konstantin S. "Metaphysics of Space As an Epistemological Foundationof Isaac Newton’s Heterodox Theology and Historiography." Voprosy Filosofii, no. 5 (2021): 126–37. http://dx.doi.org/10.21146/0042-8744-2021-5-126-137.
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The article deals with the Newtonian concept of space, which became not only the basis of classical mechanics, but also the central component of Newton’s Christian theology and his non-canonical preaching. The author of the paper analyses the ontological dualism of the thinker. Newton distinguished absolute and relative space, defending the principles of ontological dualism. It is revealed that Newton’s ontological dualism is directly caused by his theological conclusions about the presence of God in the Universe. It was characteristic for Newton to combine the ideas in physics and theological metaphysics into one indivisible unity. It is found out that the English scientist regarded the absolute space as inherent to God, and relative spaces as characteristic of the Universe in which we exist and which we can explore. Newton formulated the basic principles of his “scientific” Christian homiletics, non-canonical and often heterodox from the view of the Anglican religion. It is revealed that Newton’s Christian sermon was intended for an extremely narrow circle of people, mainly his followers Newtonians and the members of the Royal Society. An attempt is made to analyse the effectiveness of Newtonian “scientific” homiletics in the context of the social life of England in the late 17th – early 18th centuries.
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Tallinn, Leon Miller. "Self-Knowledge: Based on Knowledge of the First Cause of Creation (Aristotle’s Conception of the Soul)." Tattva - Journal of Philosophy 11, no. 1 (January 1, 2019): 53–70. http://dx.doi.org/10.12726/tjp.21.4.
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This article argues that Aristotle depicts the soul as a detectable aspect of one’s being, is in the form of properties, and is discernable by cognition. Thus, he proposed that it is possible to discern the complementary connection between one’s being and the first cause of creation. Aristotle, like Kant, recognised that the age-old problem of scepticism posed a challenge to epistemological, ontological, and ethical claims. However, Kant did not develop his ideas regarding bridging the gap between what is demonstrable and the first cause of creation – which resulted in perpetuating problems with scepticism and dualism. Consequently, in the effort to resolve the problems of scepticism and dualism, to promote self-actualisation, holistic well-being and, to help individuals realise their full potential there is a resurgence of Aristotle’s explanation of the relationship between self-knowledge and knowledge of the first cause of creation.
This article contributes to the philosophy of science, the philosophy of the social sciences, the philosophy of religion, to contemporary literature on social psychology, and to literature addressing the interface between the sciences and perennial philosophy by demonstrating that Aristotle’s perennial wisdom and his epistemic approach – based on logical positivism – resolve problems related to scepticism, materialism, and dualism.
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Azizah, Nurul. "THE RATIONAL ACTION OF ELITE: MITIGATION THE COVID-19 AND COMMUNITY RESISTANCE IN PESANTREN SALAFIYAH SYAFI’IYAH SITUBONDO." Analisa: Journal of Social Science and Religion 7, no. 2 (December 30, 2022): 249–64. http://dx.doi.org/10.18784/analisa.v7i2.1657.
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The role of religious elite has legitimation as the highest symbolic representation of religious authorities in society especially on Islamic boarding school area. In this digital era where the public space widely open, there is a tendency related to the transformation of religion thinking paradigm, culture and tradition which is becoming interesting discussion. As result, there is a trend of dualism that is accommodative and resistance society. In different interpretation context, religion is no longer elitist, absolute, and contestation. This paper aims at analysing the society resistance and the role of religion elite to anticipate the spread of Covid-19 in Islamic boarding school. Based on the result of interview, observation, and data analysis of descriptive qualitative research, it revealed: First, there is community anachronism paradigm to religion and culture, emergence of society resistance to rules which have been determined by the government. Second, the role of religion elite and religion fatwa has been succeeded to apply in Islamic boarding school area and people who have patron and client relationship. The spreading of information is very effective through social media. Third, the government policy related to the restriction of community activities and socialization of religion elite fatwa are not quite effective to decrease the society resistance. This paper suggested it is necessary to have synergy between religion elite and government, so that it can increase the community rationality to the religion and culture understanding and it is not stuck on orthodox thinking in this Covid -19 pandemic.
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Purwaningrum, Septiana. "SPIRITUALISASI HUMAN BEING DALAM PENDIDIKAN ISLAM." Edudeena : Journal of Islamic Religious Education 3, no. 2 (July 1, 2019): 123–34. http://dx.doi.org/10.30762/ed.v3i2.1741.
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Abstract: The dichotomy of science really has a role in bringing the dualism of education. The impact of the dualism in education is that general education institutions deepen in mastering modern science and lack of religious values. On the other hand, the religion education deepens the religious knowledge and lags behind the development of modern science. The demarcation separation between general education and religious education makes the stratification between two educations eventually, in which the position of islamic education is onsidered lower. The dichotomy of science must be stopped immediately so this community does not continue to fall into deterioration. The solution to overcome the dichotomy of science can be done through the Islamization of science and the spiritualization of human being. This article is written qualitatively based on library research by using primary source and some relevant secondary sources. Through descriptive-analytical methods, the writer tries to elaborate the material related to the dichotomy of science, the islamization of science and the spiritualization of human beings in Islamic Education to realize non-dichotomic Islamic education. Abstrak: Dikotomi ilmu sangat berperan dalam memunculkan dualisme pendidikan. Dampak dari dualisme pendidikan adalah lembaga pendidikan umum lebih memperdalam penguasaan ilmu pengetahuan modern dan kering akan nilai-nilai agama. Di sisi lain, pendidikan agama lebih memperdalam pengetahuan agama dan tertinggal dari perkembangan ilmu pengetahuan modern. Pemisahan secara demarkatis antara pendidikan umum dan pendidikan agama pada akhirnya melahirkan stratifikasi antar dua pendidikan tersebut, di mana posisi pendidikan Islam dianggap lebih rendah. Dikotomi ilmu dalam pendidikan Islam harus segera dihentikan agar umat ini tidak terus menerus terjerembab dalam keterpurukan. Solusi untuk mengatasi dikotomi ilmu dapat dilakukan melalui islamisasi sains dan spiritualisasi human being. Artikel ini ditulis secara kualitatif berbasis library research dengan menggunakan sumber primer dan beberapa sumber sekunder yang relevan. Melalui metode deskriptif-analitis, penulis berupayauntuk mengelaborasi materi terkait dikotomi ilmu, islamisasi sains, dan spiritualisasi human being dalam Pendidikan Islam untuk mewujudkan pendidikan Islam yang nondikotomik.
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Ning, Dong, and Pu Jingxin. "Life Philosophy: A Study on Western Ontology and Taoism of Form and Spirit Dualism." International Journal of Sino-Western Studies, no. 26 (May 28, 2024): 97–113. http://dx.doi.org/10.37819/ijsws.26.1815.
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The paper, starting from the perspective of philosophical exploration of life, combines historical literature with ontology and dualism as the focal points, integrating features from various fields such as psychology, traditional Chinese medicine, and phenomenology. It conducts a comparative study on the similarities and differences between Western ontology and Taoist dualism of form and spirit. The article elucidates how the 'outward-extending material world and inward-purifying spiritual world' are unified in the principle of the amalgamation of 'human body.' It also provides specific methods and theoretical explanations for the discovery of the spiritual world in the East and West. The external world is defined as the material realm discovered by science, while the internal world is the spiritual realm revealed after the purification of the mind. Both idealism and materialism have tended toward extremes in two directions. Both Western ontology and Eastern Taoist dualism of form and spirit have discovered the phenomenon that 'the spirit can exist independently in this time and space through specific exercises such as meditation.' Taoism, with its unique medical foundation in the study of 'form,' recognizes the interaction of form and spirit, leading to the development of their respective religious, philosophical, and theological traditions. Interdisciplinary and cross-regional studies in religion, particularly in the field of mental and physical health, are expected to become significant trends in the future."
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Khoridah, Siti. "PANDANGAN MAHASISWA JURUSAN AL -AHWAL ASY -SYAKHSIYYAH FAKULTAS SYARIAH DAN HUKUM UNIVERSITAS ISLAM NEGERI SUNAN KALIJAGA YOGYAKARTA TERHADAP PERKAWINAN BEDA AGAMA PERSPEKTIF HUKUM ISLAM." Al-Ahwal: Jurnal Hukum Keluarga Islam 8, no. 1 (June 14, 2015): 97. http://dx.doi.org/10.14421/ahwal.2015.08108.
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Marriage is a sacred thing that its legality is determined by religion. Related with the legality of the marriage, especially marriage of different religions, may arise and continue to occur as a result of social interaction between all Indonesian citizens who have a variety of religions. Nowadays many contemporary problem in islamic family law which need response fast. Scholarly argues that interfaith marriage is legitimate if it is done by a Muslim man with a non-Muslimah, so, in KHI and the Act No. 1 of 1974, the interfaith marriage is disagreed, althought there give the permissibility of interfaith marriage with the release of the jurisprudence of the Supreme Court No. 1400/K/Pdt/1986 dated January 20, 1989. The legal dualism still requires a definitive answer which then becomes the responsibility of the scholars of Islamic family law.
[Perkawinan merupakan hal sakral yang keabsahannya ditentukan oleh agama. Terkait dengan keabsahan perkawinan, khususnya kawin beda agama, mungkin akan timbul dan terus terjadi sebagai akibat dari interaksi sosial di antara seluruh warga Indonesia yang memiliki beragam agama. Dewasa ini banyak masalah-masalah kontemporer dalam hukum keluarga yang membutuhkan jawaban segera. Jumhur ulama berpendapat bahwa perkawinan beda agama sah jika dilakukan oleh laki-laki muslim dengan wanita Ahli Kitab, selain itu tidak boleh (haram), demikian dalam KHI dan Undang-Undang No. 1 tahun 1974 tidak disetujui, meskipun ada celah untuk diperbolehkannya perkawinan beda agama dengan dikeluarkannya yurisprudensi Mahkamah Agung No. 1400/K/Pdt/1986 tanggal 20 Januari 1989. Dualisme hukum tersebut membutuhkan jawaban pasti yang selanjutnya menjadi tanggung jawab para sarjana hukum keluarga Islam.]
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Keiser, Mel. "The Personal as Postcritical and Theopoetic." Tradition and Discovery: The Polanyi Society Periodical 48, no. 2 (2022): 4–21. http://dx.doi.org/10.5840/traddisc20224829.
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Exploring Polanyi on religion in Personal Knowledge and Meaning as mystical, metaphoric, and mythic as well as ritual and belief, I seek to clarify the meaning of the personal through a lens combining postcritical and theopoetic perspectives. Stanley Hopper’s theopoetic similarly criticizes, and seeks unconscious depths beneath, modern dualism, deepening Polanyi’s discussion of the religious efficacy of figural language. The personal for Polanyi embraces tacit commitment, from-to emergence, communal connectedness, creativity shaping our world, integrating self and world through figural language, process of discovery, and affirmation of God as presence and integrative agency in our existence and understanding. Poteat deepens the personal with effects of first-person-singular grammar. While affirming via negativa, letting go of frameworks, Polanyi insists traditional frameworks are essential to religion. He criticizes modern poetry for shattering Christian frameworks. Not recognizing religion in its fragments, he misses an unrealized potential for understanding religion as the depths of the tacit dimension. Letting go all frameworks, thoughts, rules, and goals in the via negativa, we dwell in mystery within which God presences through evocation of poetic images, and we experience our personhood as elusive selves enveloped in and impelled by divine Mystery.
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Jensen, Jeppe Sinding. "Pascal Boyer: Den ganske historie om religion (nogensinde)." Religionsvidenskabeligt Tidsskrift, no. 43 (August 18, 2003): 52. http://dx.doi.org/10.7146/rt.v0i43.1900.
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This review article was occasioned by the publication of Pascal Boyer’s Religion Explained. The Evolutionary Origins of Religious Thought (2001), the title of which left this reviewer in some doubt and intent on investigating whether Boyer’s ambition has been fulfilled. Here, it must be noted that this reviewer is generally positive about the rewarding aspects of the ‘cognitive turn’ in the study of religion and Boyer’s earlier substantial contributions to this, but he is also wary of the fallacy of ‘partial explanation’: explaining a part does not amount to an explanation of the whole.After a presentation of the reviewer’s perspective and involvement in a research group working on religious narrative, cognition and culture, a substantial step-by-step review of the contents and structure of Boyer’s argument is presented. Then follows a discussion of the central concepts of domain specificity concerning cognitive representations and the ‘counter-intuitive’ nature of religious thought and, further, Boyer’s subsequent ideas concerning rituals and the ramifications for social formations and historical developments in what he calls ‘The Full History of All Religion (ever)’. Next, the reviewer offers some ‘critical intuitions’ and questions the return of (a new mode of) psychologism in the human sciences and Boyer’s dependence upon earlier theorizing which is not clearly noted nor acknowledged, but which has consequences for the epistemic status of his project and for those who follow the same tracks in the cognitive study of religion. It turns out that the methodology is based on extreme individualistic and scientistic attitudes, where ‘higher-order’ theoretical objects are explained (away?) by lower-order phenomena. In short, Boyer (and others) stops where culture begins and, as a consequence, religion is transformed into an epiphenomenal category without any causal effects. In the chosen theoretical perspective, religions ‘mean’ nothing; there exist ‘nothing but’ the cognitive representations of individual individuals – but in this manner, the currently dominating approach in the cognitive study of religion perpetuates a Cartesian mystique and a dubious physicalist dualism concerning the mind and the objects it ‘cognizes’. Cognitive theory is definitely an advance in the study of religion but it takes more than materialist fideism to make it convincing. The work of language, culture etc. has to be accounted for more seriously and in more detail.
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Ghiloni, Aaron J. "Teaching Democracy by Teaching Supernaturalism." Religions 10, no. 8 (August 15, 2019): 482. http://dx.doi.org/10.3390/rel10080482.
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This paper analyzes critiques of the supernatural by John Dewey, a celebrated American philosopher. Dewey rejected the supernatural on scientific and cosmological grounds, but his most significant critique was made on political grounds. In A Common Faith and other writings, Dewey suggests that supernaturalism erodes democracy by promoting a dualism between religion and science which depreciates the social values that religion originally promoted. Dewey’s claims are contextualized and then tested with reference to teaching supernaturalism in a university classroom. The author explains how the study of magic and supernatural mythologies can address real-world issues, turning attention squarely towards (not away from) history. This paper thus presents a counter-possibility: Can appreciation of the supernatural operate as a catalyst for intercultural learning and social empathy? Examples are given. A discussion of the civic function of wonder follows.
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Khasanah, Nur, and Achmad Irwan Hamzani. "Relasi Agama dan Demokrasi; Telaah Kritis Eksistensi Partai Islam Di Indonesia." SALAM: Jurnal Sosial dan Budaya Syar-i 6, no. 4 (December 17, 2019): 391–404. http://dx.doi.org/10.15408/sjsbs.v6i4.13745.
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AbstractThis study discusses the relation between religion and democracy; critical examination of the existence of Islamic parties in Indonesia. This study is a qualitative study based on library (library research). The approach used is descriptive qualitative which aims to illustrate or describe the reality that exists or what is happening or the actual reality of the object under study. Then interpreted in the form of a report. The approach used is the cultural anthropology approach. The results of this study indicate that Muslims interpret the relationship of religion and democracy to occur in three models, namely the negative, neutral and positive models. In the context of Islamic political parties in Indonesia, the basic problem is the inability of parties to package democratic issues, starting from the emergence of religious sentiment, politicization of religion, political pragmatism in PKS parties. Furthermore, the PPP party has problems with party regeneration, leadership dualism, and political attitudes. Whereas the UN party is seen in the absence of a leader figure and political culture.Keywords: Religion, Democracy, Islamic Party AbstrakStudi ini membahas tentang relasi agama dan demokrasi; telaah kritis eksistensi Partai-Partai Islam di Indonesia. Kajian ini merupakan studi kualitatif berbasis kepustakaan (library research). Pendekatan yang digunakan adalah deskriptif kualitatif yang bertujuan untuk memberi gambaran atau mendeskripsikan kenyataan yang ada atau apa yang terjadi atau kenyataan sebenarnya pada obyek yang diteliti. Kemudian diinterprestasikan dalam bentuk laporan. Pendekatan yang digunakan adalah pendekatan antropologi budaya. Hasil penelitian ini memperlihatkan bahwa kaum muslim memaknai bahwa relasi agama dan demokrasi terjadi dalam tiga model, yakni model negatif, netral, dan positif. Dalam konteks partai-partai politik Islam di Indonesia, problem mendasar adalah ketidakmampuan partai dalam mengemas isu-isu demokrasi, mulai dari muncul sentimen keagamaan, politisasi agama, pragmatisme politik pada partai PKS. Selanjutnya pada partai PPP terdapat masalah pada kaderisasi partai, dualisme kepemimpinan, dan sikap politik. Sedangkan pada partai PBB terlihat pada ketiadaan figur pemimpin dan kultur politik.Kata Kunci: Agama, Demokrasi, Partai Islam
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Maryono, Antonius Sidik. "Dualisme Kompetensi Permohonan Pengangkatan Anak Bagi yang Beragama Islam." ADHAPER: Jurnal Hukum Acara Perdata 4, no. 2 (May 1, 2019): 59. http://dx.doi.org/10.36913/jhaper.v4i2.78.
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The child adoption application for Moslem applicants and Moslem adopted children prospective are authorized by the State Court and the Religion Court in practice, thus this matter causes the competency dualism in accepting, examining, and assigning that child adoption application. In the Mojokerto State Court Decision No.04/Pdt P/2012//PN Mkt, the Purwokerto Religion Court Decision No.130/Pdt P/2014/PA Pwt, the Purwokerto State Court Decision No./Pdt P/2015/PN Pwt. And the Wantanpone Religion Court Decision No.0078/Pdt P/2011/PA Wtp., those fourth courts state that they are authorized to accept, examine and assign the adoption of children. According to the research, by yuridis normative approach result of the child adoption application proposed by Moslem applicants, both in the Religion Court and through the State Court has the authority to accept, examine, grant, and assign the child adoption application, yet with different legal consideration. In the State Court Decision, the judicial legal consideration refers to the common legislation law such as the Child Protection Laws, the Population Administrations Law, the Government Ordinance, and the Supreme Court Circular, however, the Religious Court is based on the Islamic Law compilation. The legal consequences caused by child adoption decision carried out in the state Court, the adopted children have inheritance rights from the adoptive parents, while in the Religious Courts, the adored children do not server ties with the biological parents. Therefore the adopted children do not inherit property from the adoptive parents.
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Lewis, David. "Problematising Hierarchy and Dualism for Ecological Concern: Johnsen’s Decolonial Methodology in Defence of Non-Hierarchical Worldmaking." Studies in World Christianity 30, no. 1 (March 2024): 62–79. http://dx.doi.org/10.3366/swc.2024.0458.
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The climate crisis presents an urgent problem for World Christianity. Since Lynn White, Jr., argued that ‘Christianity is the most anthropocentric religion the world has seen’ (White 1967), theologians have debated to what extent Christianity is responsible for ecological crisis. In this article, I will focus on two related problems for Christian thought that Majority World theologians have highlighted – hierarchy and dualism – in order to postulate what a non-hierarchical Christian worldview might entail, drawing on the work of Sámi Norwegian Lutheran theologian Tore Johnsen, primarily his recently published book Sámi Nature-Centered Christianity in the European Arctic (2022). This article utilises a multidisciplinary, World Christianity approach to theology that draws upon Johnsen’s work to examine the two themes of hierarchy and dualism, critically questioning these concepts and examining theological implications for the climate crisis. Johnsen’s research amongst the Sámi demonstrates their expression of ‘nature-centred’ Christianity that exhibits a non-hierarchical cosmology. He contrasts this with Western Christian expressions, in particular that of the Church of Norway. Johnsen’s decolonial approach questions aspects of the Western worldview critically and helpfully with reference to the climate crisis. This article therefore problematises two related concepts of hierarchy and dualism, notions which have become embedded within Christian tradition. In questioning these underlying concepts, it draws upon Johnsen’s work to consider whether and to what extent a non-hierarchical expression of Christianity might serve as a viable alternative.
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Power Bratton, Susan. "ECOLOGICAL HOLISM AND THEOLOGICAL DUALISM AS ROOTS OF ENVIRONMENTAL RACISM: MEDIEVAL LESSONS FOR MODERN RELIGIOUS SCHOLARS." Worldviews: Global Religions, Culture, and Ecology 7, no. 1-2 (2003): 27–57. http://dx.doi.org/10.1163/156853503321916200.
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AbstractThe central hypothesis of this paper is that idealization of nature may fuel environmental racism when combined with dual interpretation of human religious or spiritual states. Medieval typological Biblical exegesis, originally based on historic rather than racial differentiation, encouraged presentation of Christianity as "natural" and Judaism as contra-natural. During the Gothic period, the stained glass of St. Denis Cathedral presented Judaism as occupying the material rather than the transcendent spheres of existence. In numerous stained glass windows, Jews appear as threats to nature by attacking Christ on a green cross, which symbolizes the renewal of all life, or the Lignum Vitae. As Christian architects and scientists increased their focus on the divine light of creation, prejudicial portrayals depicted Judaism as blind Synagogue, unable to fully appreciate nature. Pagan motifs, such as the Green Man, syncretized with Christian theological dualism, also serve to separate Judaism from living nature. These depictions purposefully conflict with Gothic aesthetic emphasis on proportion, clarity, and integrity and were intended to imply that religious minorities have no legitimate role in Christian European society. Modern religious scholarship must be cautious not to describe some religions as natural or nature religion, while neglecting others, particularly Judaism and Islam.
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Lombard, Christo. "Ecology and Pneuma: Needing and Finding Each Other?" Journal of Reformed Theology 6, no. 3 (2012): 262–82. http://dx.doi.org/10.1163/15697312-12341271.
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Abstract A discussion of early contributions on ecological spirituality, such as “rediscovering the Gospel of the Earth” (Tom Hayden), “telling a New Universe Story” (Thomas Berry) and “religion as roots and wings” (Jay McDaniel), serves as sounding board for the much earlier pneumatological reflections on humanity and nature by the Dutch scholar, A.A. van Ruler. In his Trinitarian theology, Van Ruler explored ways of overcoming dualism in Christianity and countering spiritless definitions of reality in science. Christology and ‘incarnation’ need supplementation by Pneumatology and indwelling’ of God’s Spirit in humanity and nature to eschatologically properly integrate ‘all things’ in God’s ecology.
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Alhaddad, Muhammad Roihan. "MANAJEMEN LEMBAGA PENDIDIKAN ISLAM DAN POLITIK." Raudhah Proud To Be Professionals : Jurnal Tarbiyah Islamiyah 4, no. 2 (December 17, 2019): 55–68. http://dx.doi.org/10.48094/raudhah.v4i2.48.
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Management of Islamic education as a process of structuring / managing Islamic educational institutions that involve resources in moving it to achieve the objectives of Islamic education effectively and efficiently. While Mujammil Qomar, defines the management of Islamic education as a process of managing Islamic educational institutions in an Islamic way by getting around learning resources and other matters related to achieving the objectives of Islamic education effectively and efficiently. Before the spread of the madrasa, Islamic education was carried out in Kuttab, Halaqah, the Ulama House, and the Mosque. Kuttab is divided into two types, namely the first kuttab which teaches writing and reading, and second is the kuttab which teaches the Qur'an and the basics of Islam. The management system of an Islamic educational institution that is influenced by politics can be categorized into four problems namely first, national education is political-elitist. Second, the Dualism of the Education System. Third, KKN in recruitment. and fourth, institutional dualism. The author provides a basic idea of the efforts that must be made so that there are no gaps from the management of Public Higher Education managed by Kemenristekdikti and Islamic Religious Higher Education managed by the Ministry of Religion. The gap in question is in the form of an education budget that must be equally divided between the General Higher Education and Islamic Religious Higher Education by moving the Islamic Religious Higher Education to be fully managed by the Ministry of Research and Technology so that there is no longer the term institutional dualism that houses it.
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Shatzmiller, Joseph. "L’hérésie des Albigeois vue par les juifs au XIIIe siècle." Heresis 35, no. 1 (2001): 59–81. http://dx.doi.org/10.3406/heres.2001.1943.
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The Albigensian heresy seen by the Jews in the XIIIth century. What did the Jews know about the Albigensian heresy and what did they think of it ? By getting a closer look at contemporary testimonies (Which had not been done up to now), we see that there were strong reservations about the cathar doctrine because of the particular dualism capable of putting Jewish monotheism into question. Moreover, any type of identification with the heresy was a source of danger. On the contrary, in 1270, after Dominican Paulus Christianis' initiative, Judaïsm itself could have been put in the same category as the heresy. In the XIVth century, Jewish people could be put in the same category as heretics because of the way they practiced interest on loans. The Pope and the Inquisition considered they could intervene in case of heresy within the Jewish religion itself. At the beginning of the XIIIth century, the cabala came to light, together with a certain dualism. The Jews themselves were forced to take severe measures against the first cabalists, by fear of seeing the Inquisition intervene in Jewish religious matters.
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Daniel, Clay. "Auden, Auden’s Milton, and Songs for Virgins." Literature and Theology 33, no. 4 (July 4, 2019): 414–33. http://dx.doi.org/10.1093/litthe/frz005.
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Abstract Deep though unexplored currents of W.H. Auden’s incipient Christian theology in ‘Song for St Cecilia’s Day’ become clearer when we read the poem with an eye on John Milton’s madrigal ‘At a Solemn Music’ and his musical tribute to virginity, ‘A Masque’. Auden closely identified Milton with the religious dualism that impeded his acceptance of Christianity, as well with the divided consciousness of the Protestantism whose disintegration was a primary source for contemporary global chaos; and his examination of art, religion, and sexuality consistently uses Milton’s poems as counter-texts off which to ‘bounce’ his own vision of Christian flesh and Christian spirit.
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Thoha, Mohammad, Abdul Haq Syawqi, Mohammad Zaini Yahaya, Dimas Danar Septiadi, and M. Haris Hidayatulloh. "Can Indonesia's Decentralized Education Technology Governance Policy: Evidence from Muslim Countries." BESTUUR 11, no. 2 (October 28, 2023): 217. http://dx.doi.org/10.20961/bestuur.v11i2.78320.
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<div><table cellspacing="0" cellpadding="0" align="left"><tbody><tr><td align="left" valign="top"><p>Decentralization of education policies has been implemented in Indonesia and Malaysia; however, their potential impact on Islamic education technology innovation remains to be seen. Comparing and contrasting the Education Decentralization Policies of Malaysia and Indonesia is the objective of this study. This is normative legal research derived from tertiary, primary, and secondary legal sources. First, decentralization policies for the development of Islamic education technology are complicated, according to the research findings, because the Ministry of Education and Culture and the Ministry of Religion have a dualism of regulation and management that violates the concepts and spirit of regional autonomy. Second, regulatory dualism affects the quality of education in Indonesia, whereas integrated management is implemented in a single institution for education in Malaysia. Thirdly, Malaysia has endeavored since elementary school to integrate science and technology. Over the past decade, the Indonesian central government has implemented the Madrasah Reform program, among other initiatives and developments, to develop IT-based Islamic education.</p></td></tr></tbody></table></div>
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Wierciński, Andrzej. "Ometéotl — concepción de la deidad suprema en el México prehispánico." Estudios Latinoamericanos 10 (December 27, 1985): 9–32. http://dx.doi.org/10.36447/estudios1985.v10.art1.
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Abstract/description:
The article describes Ometéotl as the central symbol of the Mexican religion. The article follows an etymological analysis of the words "ome" - two and "teotl" – god. According to Wierciński this relates to a universally observed primary principle of dualism and dichotomies that constituted a reference point to ideologies of the early societies. This is followed by a discussion of different aspects of this deity. Analogies to different regions of the world like Egypt and China are described. In the end, Wierciński expresses his opinion that some of characteristics of Mesoamerican deities suggest a presence of tendency towards monotheism in the pre-Columbian period.
English abstract/description written by Michał Gilewski
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Kamsi, Nurlila, Marisa Deza Febriyeni, and Ngimadudin Ngimadudin. "Analisis Pendidikan Tauhid Dalam Perspektif Pemikiran Muhammad Bin Abdul Wahhab Dan Relevansinya Dengan Pendidikan Islam Kontemporer." El-Ghiroh 19, no. 2 (September 30, 2021): 73–98. http://dx.doi.org/10.37092/el-ghiroh.v19i2.330.
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This study focuses on the concept of monotheism education based on the thoughts of Muhammad bin Abdul Wahhab. This study uses library research methods (Library Research). primary data sources which include books written by Muhammad bin Abdul Wahhab. Tawhid education according to Muhammad bin Abdul Wahhab, he classified monotheism into three parts, namely the monotheism of Rububiyah, the monotheism of Uluhiyah, and the monotheism of Asma` wa Nature. The relevance of monotheism education in Muhammad bin Abdul Wahhab's perspective with the current model of Islamic education. Meanwhile, Islamic education is currently changing the dualism system into scientific integration (general science and religious science) to create generations of Muslims who have intellectual intelligence in science and religion.