Academic literature on the topic 'Humanism, Religious'
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Journal articles on the topic "Humanism, Religious"
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Astutiningsih, Irana, and Hat Pujiati. "PERSPEKTIF SANTRI DALAM KARYA SASTRA: SEBUAH REPRESENTASI WACANA RELIGIUS-HUMANIS." Poetika 7, no. 1 (July 30, 2019): 1. http://dx.doi.org/10.22146/poetika.v7i1.40902.
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Pesantren kerap dicurigai sebagai lahan subur penyemai bibit radikalisme yang mengancam keutuhan bangsa dan negara, sejatinya sangat akrab dengan nilai-nilai yang humanis, yang salah satunya direpresentasikan dalam karya sastra pesantren. Kajian ini membincang representasi wacana religius-humanis dalam sastra pesantren sebagai objek material, berupa tiga cerita pendek berjudul “Di Antara Dua Pilihan”, “Cinta Sejati Itu Tidak Mudah”, dan “Seruas Bingung. Ketiganya” terbit di buletin Tanwirul Afkar, sebuah buletin salah pondok pesantren Salafiyah Syafi’iyah di Sukorejo, Jawa Timur. Oleh sebab itu, teori representasi Stuart Hall dipakai sebagai alat analisis. Terkait dengan pendekatan konstruksionis model diskursif Foucauldian yang bertitik tekan pada produksi pengetahuan melalui wacana yang melibatkan sistem bahasa, ketiga cerpen dianalisis dengan memetakan wacana religius-Humanis dan dikaitkan dengan latar kontekstual tempat wacana tersebut diproduksi. Hasil analisis menunjukkan bahwa dalam sastra pesantren konstruksi wacana religius-humanis dihadirkan melalui nilai- nilai kemanusiaan yang universal, alih-alih terjebak pada dikotomi yang rigid antara benar dan salah, sebagaimana pemahaman yang kerap memicu radikalisme. Nilai religius justru hadir seiring dengan nilai kemanusiaan universal sebagai satu representasi keberpihakan santri penulis terhadap wacana religius-humanis melalui sastra pesantren.Kata Kunci: wacana; pesantren; sastra pesantren; religius-humanis; representasi Pesantren (Islamic Boarding School) is suspected as a fertile place for the radicalism which treat the united nations and states of Indonesia as a republic. As a religious school, pesantren is supposed to be representative for humanism since religion is taken as a living guide for human being. This article discusses representation of religious-humanist discourse in Pesantren Literature as the material object; they are short stories entitled: “Diantara Dua Pilihan”, “Cinta Sejati Itu Tidak Mudah” dan “Seruas Bingung”. The short stories were published in Tanwirul Afkar,a monthly bulletin in Salafiyah Syafi’iyah Islamic Boarding School at Sukorejo, Situbondo, East Java Indonesia. We apply Stuart Hall’s representation theory as a tool to analyze the stories. Focusing on Foucauldian’s discursive method in constructionist model that emphasizes on the knowledge production in discourses through language, we map the contextual background to find out the genealogy of religious-humanist discourse production. The result shows that religious-humanist discourses in Pesantren literary works are presented through universal human values, instead of being trapped in a rigid dichotomy between right and wrong that lead to a radicalism. Religiosity comes along with the universal human values as a representation of santri writers’s partialit on religious-humanist discourse through Pesantren literature.Keywords: discourse; pesantren; pesantren literature; religious-humanist; representation
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Preda, Alina. "Towards an Integral Study of Religiosity Rooted in Mircea Eliade's New Humanism." Studia Universitatis Babeș-Bolyai Philologia 66, no. 1 (March 30, 2021): 109–25. http://dx.doi.org/10.24193/subbphilo.2021.1.09.
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"Towards an Integral Study of Religiosity Rooted in Mircea Eliade's New Humanism. The present article advocates for the development and the implementation of a philosophy of religiosity informed by Mircea Eliade’s new humanism, Eugeniu Sperantia’s axiotropism, D. D. Roşca’s outlook on human existence and Aurel Codoban’s hermeneutic philosophy of religions. If such an integral study of religiosity were to be accommodated by a new educational paradigm, the resulting humanist pro-social education would protect society from underlying drivers of polarisation such as religious dogmatism and fundamentalism. Keywords: religion, religiosity, Eliade’s new humanism, the philosophy of religions, attitudinal values, the human ideal "
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Wahyudi, M. Agus, and Syamsul Bakri. "Javanese Religious Humanism (Critical Study of R.M.P. Sosrokartono)." Islah: Journal of Islamic Literature and History 2, no. 1 (July 19, 2021): 69–82. http://dx.doi.org/10.18326/islah.v2i1.69-82.
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Humanism is a school in philosophy which states that humans are the center of everything, or referred to as anthropocentric. So it gives a negative impression of humanism itself. There is a discourse that God is removed or not functioned with the understanding of humanism that upholds the values of human beings. Javanese society is famous for its friendly, humanist and religious people in religion. One of the figures who came from Java was R.M.P. Sosrokartono, he has ideas and thoughts that indirectly contain humanistic values that are wrapped in the values of Javanese society. This study uses descriptive qualitative methods, the data in this study there are two forms, primary data and secondary data. The purpose of this study is to reveal the values of humanism in the thinking of R.M.P. Sosrokartono and how it is relevant to today's life. The result of this research is that there are teachings of R.M.P. Sosrokartono name is ilmu kantong bolong dan ilmu kantong kosong, in which there are humanistic values. In addition, the humanism model of R.M.P. Sosrokartono has a new variant with the humanism that developed in the West.
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Sri Haryanto and Achmad Zainuri Rosid. "IMPLEMENTASI DAN AKTUALISASI PENDIDIKAN HUMANIS RELIGIUS DI SEKOLAH." Jurnal Cakrawala Ilmiah 2, no. 9 (May 26, 2023): 3497–504. http://dx.doi.org/10.53625/jcijurnalcakrawalailmiah.v2i9.5665.
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The research method used by the researcher in this research is a qualitative approach with a descriptive method. This type of research uses a literature study.
Education in Indonesia is still experiencing a character crisis, many violations of norms, juvenile delinquency and far from religious values. Conceptualization of the image of a religious humanist school, namely a school that develops basic humanist values (freedom, creativity, cooperation, honesty, self-actualization) while remaining within a religious framework. Not secular humanism, but humanism by religious values (science, aqidah, worship, morality, ma'rifah). Factors that describe a religiously humanist school include the principal as a motivator, teachers as a motivator, a variety of activity programs, adequate learning facilities, a conducive school culture, a supportive social environment, and responsive parents.
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Thoyyibah, Imadah. "Analisis Aksiologis Kebebasan Ekspresi Majalah Charlie Hebdo dalam Penerbitan Kartun Nabi Muhammad." Jurnal Filsafat Indonesia 5, no. 1 (April 27, 2022): 17–29. http://dx.doi.org/10.23887/jfi.v5i1.38824.
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AbstrakPenerbitan secara bebas kartun Nabi Muhammad oleh majalah satir Prancis, Charlie Hebdo, telah mengundang beberapa aksi penyerangan dan teror. Kebebasan berekspresi dan berpendapat menjadi alasan Charlie Hebdo secara berulang menerbitkan kartun Nabi Muhammad yang secara interpretatif dianggap menghina dan menodai agama Islam. Penelitian ini bertujuan mengkritisi alasan kebebasan ekspresi majalah Prancis Charlie Hebdo terkait penggambaran kartun Nabi Muhammad secara aksiologis.Penelitian bersifat deskriptif kualitatif rasionalistik dengan menggunakan metode observasi fenomenologis berdasarkan studi kepustakaan. Hasil analisis ditemukan bahwa akar kebebasan ekspresi tersebut berasal dari nilai humanisme sekular.Tindakan pennggambaran kartun Nabi Muhammad oleh majalah Charlie Hebdo diakui bertujuan untuk mengkritik kaum fundamentalis agama. Meskipun memiliki pesan humanis dan tidak bertujuan untuk menghina atau menistakan agama Islam, namun secara aksiologis Charlie Hebdo telah mencampuradukkan antara prinsip nilai adikodrati dari agama supernatural dengan nilai-nilai kodrati dari humanisme sekular. Basis moral agama supernatural berasal dari prinsip nilai kesucian, keagungan, dan ketaatan. Sedangkan basis moral humanisme sekular berasal dari nilai liberalisme yang antroposentris dan ateistik. Perbedaan prinsip aksiologis keduanya menciptakan benturan ideologis yang berpotensi pada konflik horizontal yang tidak berkesudahan yaitu konflik antara radikalisme agama dan radikalisme politik global. Kata kunci: Kebebasan Ekspresi, Charlie Hebdo, Humanisme Sekular; Kartun Nabi AbstractThe free publication of cartoons of the Prophet Muhammad by the French satirical magazine Charlie Hebdo has invited several acts of attack and terror. Freedom of expression and opinion is the reason Charlie Hebdo repeatedly publishes cartoons of the Prophet Muhammad which are interpretively considered to be insulting and desecrating Islam. This study aims to criticize the reasons for the freedom of expression of the French magazine Charlie Hebdo in relation to the axiological depiction of the Prophet Muhammad's cartoon. This research is descriptive qualitative rationalistic using phenomenological observation method based on literature study. The results of the analysis found that the roots of freedom of expression came from the values of secular humanism. Charlie Hebdo magazine's cartoon depiction of the Prophet Muhammad is purportedly aimed at criticizing religious fundamentalists. Even though it has a humanist message and does not aim to insult or insult Islam, Charlie Hebdo axiologically has confused the supernatural values of supernatural religion with the natural values of secular humanism. . Meanwhile, the moral basis of secular humanism comes from the values of liberalism which are anthropocentric and atheistic. The difference in the axiological principles of the two creates ideological clashes that have the potential for endless horizontal conflicts, namely the conflict between religious radicalism and global political radicalism. Keywords : Freedom of Expresion, Charlie Hebdo, Secular Humanism, Prophet Cartoons.
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Asfiati, Asfiati, and Ihwanuddin Pulungan. "FIGUR PENDIDIK HUMANIS DI MASA PANDEMI COVID 19." FORUM PAEDAGOGIK 11, no. 2 (December 3, 2020): 23–34. http://dx.doi.org/10.24952/paedagogik.v12i2.3148.
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The Covid 19 pandemic has shifted the learning process, which was originally running in real terms, now to the virtual world. All hopes that the Covid 19 pandemic period is used to create added value in seeing humans based on moral values (ethics) of religious humanism (religious humanism). Likewise, emulating humanist educator figures during the Covid 19 pandemic. Humanist educators guide students to think positively. Learning that is faced with many applications, via Facebook, Youtube, IG, WA, Line, Zoom, Microsoft Team, Google Classroom, or communication via teleconference seems to give rise to creativity. Humanist educators present their respective roles well so that learning becomes fun and still results in progress.
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Rachman, Nizam Aulia, Tobroni Tobroni, and Nafik Muthohirin. "Implementasi Konsep Humanisme Religius dalam Pembelajaran Akidah Akhlak." Al-Liqo: Jurnal Pendidikan Islam 8, no. 2 (December 30, 2023): 305–25. http://dx.doi.org/10.46963/alliqo.v8i2.1350.
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This article discusses the implementation of the concept of religious humanism in Akidah Akhlak (Faith and Morality) education at SMA Muhammadiyah 3 Batu. The research is motivated by the increasing phenomenon of bullying among teenagers, especially students. The objective of this research is to describe the implementation of the religious humanism concept in Akidah Akhlak. This study employs a qualitative method with a case study format. Descriptive data was collected through observation, interviews, and documentation. Data analysis was conducted through data reduction, data presentation, and drawing conclusions. The results of the research indicate that SMA Muhammadiyah 3 Batu applies a religious humanism approach in Akidah Akhlak education by integrating religious and human values to develop students' character through discussions, mentoring, and guidance. The religious humanist approach in Akidah Akhlak education helps students understand and apply religious values in their daily lives. This approach also reinforces empathy, tolerance, self-confidence, and high-quality social interaction. Through the values of religious humanism, individuals are prepared to become individuals who possess empathy and compassion in social interactions. Thus, this approach can create a safe, inclusive, and bullying-free educational environment.
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Herlina, Tika, Kamidjan Kamidjan, and Hawwin Fitra Raharja. "Literature Study: The Concept of Humanism Education according to Gus Dur Associated with Basic Education." IJPSE : Indonesian Journal of Primary Science Education 1, no. 2 (April 26, 2021): 25–32. http://dx.doi.org/10.33752/ijpse.v1i2.1272.
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Education is used as a medium to improve skills, create character and build a dignified nation. In addition, the aim of education is to develop devotion to God Almighty and students so that they are able to become believers, healthy, noble, creative, responsive, knowledgeable, and make a society responsible and democratic so that they can humanize their fellow human beings. The flow of globalization has an impact on the existence of a human crisis of trust, characters, harmony, and morals. Humanism as proposed by KH. Abdurrahman Wahid, aimed to struggle the human values which are the benchmarks in humanism education. The aim of this research is to know the concept of humansim education according to KH. Abdurrahman Wahid who is associated in basic education. This type of research used was a library research. It is a research with data collection techniques conducted in the field (library). The data collection technique used was documentation, while the data analysis used was descriptive and hermeneutic methods. From the results, it can be concluded that humanism education based on KH Abdurrahman Wahid is the education of religious humanism, upholding human values on the basis of religion. There is an element to "humanize humans", developing all the skills that exist in humans intellectually and religiously without leaving the existing religious values. If it is related to basic education, it is very relevant because early planting of moral values, social ethics, tolerance, mutual respect, educating character to be humanist, fair in order to make a better life. So as to create students who have intellectual knowledge, humanism and religion and are useful for their nation and religion.
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Aqil, Muhammad. "NILAI-NILAI HUMANISME DALAM DIALOG ANTAR AGAMA PERSPEKTIF GUS DUR." Al-Adyan: Journal of Religious Studies 1, no. 1 (August 6, 2020): 52–66. http://dx.doi.org/10.15548/al-adyan.v1i1.1716.
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Gus Dur is a humanist figure. This can be seen from his thought on the conflict resolution and the defence of minority rights which he strugles. The humanistic dialogue is a form of the conflict resolution which is offerred. The basis of the interfaith dialogue that Gus Dur offerred is the concept of religious humanism. This concept rooted in his thoughts on Islamic universalism which tauched the political, economic, and social aspects. There are nine the humanistic values that derrived from the consept of Islamic universalism which become the basis of religious conflict resolution and struggle for the monitity rights, namely: tauhid (monotheism), humanity, equality, liberation, simplicity, brothehood, chivalary, and local wisdom.Gus Dur adalah seorang figur humanis. Hal ini bisa dilihat dari pemikirannya tentang resolusi konflik dan pembelaan hak-hak minoritas yang dia perjuangan. Dialog humanistik merupakan bentuk resolusi konflik yang ditawarkan. Basis dialog antar agama yang Gus Dur tawarkan adalah konsep humanisme agama. konsep ini berakar pada pemikirannya tentang universalime Islam yang menjadi basis resolusi konflik agama dan perjuangan hak-hak minoritas, yakni: tauhid, kemanusiaan, persamaan, kebebasan, kesederhanaan, persaudaraan, kesatriaan, dan kearifan lokal.
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Fahmi, Ahmad Lukman, and Safia Menad. "Inqādz al-Naz’ah al-Insāniyyah fī al-Khitāb al-Kalāmi al-Jadīd: Qirā’ah fī Shūrat al-Insāniyyah al-Imāniyyah wa al-Akhlāqiyyah fī Fikr ‘Abd al-Jabbār Rifā’i." Potret Pemikiran 27, no. 2 (December 31, 2023): 279. http://dx.doi.org/10.30984/pp.v27i2.2642.
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This article examines the issue of humanism in the new kalām discourse, which has been discussed by ‘Abd Al-Jabbar Al-Rifai in most of his writings, he has started from a critical review of the kalām-tauhidī paradigm that affects the production of religious knowledge and is only oriented towards proving and defending religious beliefs. This article shows that the orientation of the new kalām is to reveal the beauty of religion and highlight its human values. The meaning of humanism that al-Rifai has discussed, which he calls faith-based humanism, is different from the concept of humanism developed in the Western context. This article aims to present and discuss the issue of humanist values in the new kalām discourse, especially from the perspective of al-Rifai as its most important theorist. The research has used an analytical descriptive approach, collecting data and information obtained from Al-Rifai's books related to the subject matter. This article has reached several conclusions, the most important of which are, first, that the relationship between humans and their God in classical kalām discourse is based on fear and slave psychology, according to Al-Rifai this kind of relationship can lead to what he calls the theology of slavery, he then tries to present a new relationship based on a concept where human attitudes are more positive interactions based on love.. Secondly, an important methodology in uncovering humanist values from religious texts according to Al-Rifai will not succeed except by critically reviewing the history of religious thought, reading critical analysis of religious texts, and presenting turāts from different perspectives and visions, such as reading and re-understanding the names and attributes of God, not in the traditional way, but in a humanitarian-oriented way
Dissertations / Theses on the topic "Humanism, Religious"
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Herrington, Roger L. "A philosophical inquiry into the religious aspects of the Humanist manifesto II." Theological Research Exchange Network (TREN), 1996. http://www.tren.com.
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Scott, Linda S. "Confronting the world view of secular humanism in Gospel communication." Theological Research Exchange Network (TREN), 1991. http://www.tren.com.
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Lackner, Dennis Finn. "Humanism and administration in the Camaldolese Order (1480-1513)." Thesis, University of Oxford, 2000. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.670209.
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Ingram, Kevin. "Secret lives, public lies the conversos and socio-religious non-conformism in the Spanish Golden Age /." Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2006. http://wwwlib.umi.com/cr/ucsd/fullcit?p3236820.
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Thesis (Ph. D.)--University of California, San Diego, 2006.Title from first page of PDF file (viewed December 7, 2006). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 307-318).
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Utley, Adam Nelson. "The Myth of Religious Pluralism: Definitions, Presuppositions, and Implications in the Work of Three Contemporary Scholars." Miami University Honors Theses / OhioLINK, 2005. http://rave.ohiolink.edu/etdc/view?acc_num=muhonors1114097925.
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Riddell, Michael, and n/a. "Funding contextual theology in Aotearoa - New Zealand : the theological contribution of James K. Baxter." University of Otago. Department of Theology and Religious Studies, 2003. http://adt.otago.ac.nz./public/adt-NZDU20070507.110451.
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Aotearoa-New Zealand received Christianity as part of the colonial/missionary matrix of nineteenth century European expansion. Consequently the form and content of faith was largely shaped by factors distant both in geography and symbolic resonance. Christian theology maintains a cultural dissonance, particularly from an emergent Pakeha cultural indentity.
The quest for contextualisation has become a familiar one in post-colonial societies, though not as vigorously pursued in Western nations as in other parts of the world. Only recently has attention been paid to the possibilities of local theologies in New Zealand.
C.S. Song�s suggests �Perhaps a poet can tell us how we should go about theology�. In this he is pointing to the necessity of contextual theology using domestic cultural product as an important source for theological reflection, encapsulating as it does local history and experience.
James K. Baxter, one of New Zealand�s finest poets, was also a Catholic and social critic. In the last years of his life particularly, the major part of his writing, both poetry and prose, was concerned with his vision of a Christian humanism which might make a practical difference in the immediate context. He established a community at the small settlement of Jerusalem beside the Whanganui River, where he sought to give tangible expression to a mixture of radical Christian acceptance and Maori spiritual values.
This thesis examines Baxter�s contribution to the task of contextual theology. In particular, it draws on a great deal of unpublished prose material, until now largely unexamined, from the late period of his life. This, together with the wider body of his writings, is used to investigate his religious thought and movement within it.
After an introductory and methodological chapter, the thesis examines Baxter�s categorisation of the fragmented and spiritually bereft nature of Pakeha existence. It then seeks to follow the major themes of his own powerfully articulated responses to this condition, in a series of chapters introduced with Maori terms; a cultural connection which was important to Baxter.
The investigation uncovers a commitment to a Christian humanism that recognises the immanence of Christ, and a rather startling manifesto which parallels the approach of Liberation Theology in a distinctly New Zealand context. The survey of Baxter�s religious thought concludes with a critical reflection on his themes.
A final chapter considers the contribution which Baxter makes toward the challenge of contextual theology. Considering the relationship between poetic reflection and theology, it stops short of classifying Baxter as a theologian. Rather the argument is advanced that he has provided vital raw material to the ongoing task of local theology; his role is one of �funding� contextual theology symbolically. Baxter is significant in the development of theology in Aotearoa-New Zealand, both for his contribution and his encouragement to further reflection.
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Lee, Calvin C., and calvin lee@rmit edu au. "Confucian humanism as the foundation of human rights and economic ethics: a study of Korea, Japan and the Republic of China." RMIT University. Global Studies, Social Science and Planning, 2007. http://adt.lib.rmit.edu.au/adt/public/adt-VIT20080228.121903.
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This study is about Confucian humanism as the foundation of human rights and economic ethics. The study covers Korea, Japan and the Republic of China. The main research question lies in how Confucian humanism emerged as an enduring tradition, and how it impacts upon human rights and economic ethics of the three nations on their individual paths towards globalizing civil societies. Research elements are (i) literature review, (ii) focus group discussions and (iii) documentation corroborations. Literature reviews covered scholarly works of East Asia and international scholars. Narrative data were obtained from the focus group discussions. Documentation corroboration complemented the focus group discussions. The study explores the origin of Confucianism and proceeds to examine how the Confucian philosophical tradition gave naissance to Confucian humanism. From Confucian humanism, the thesis proceeds to Confucian governance (ching shih). Alternative political views of more egalitarian Confucian schools such as of Mencius also take up a good part of the governance theme. The role of life long self-cultivation is seen as the foundation of character-building for respective societal roles within Confucian ethics and social ethos. The modern democratic institution of human rights is argued as having emerged from the fertile demo-centric Confucian social psychology, but benefited directly from the Western institutional models. Discussions on the tradition of Confucianism and that of Confucian humanism progress through the important turning points throughout history, i.e., the Classic age of Confucius, the Neo-Confucian reformation, the Practical Learning sub-era of the Neo-Confucian era, and, finally, the contemporary Neo-Confucian. The discussions highlight that the Confucian tradition of 'humanity' that Confucius and his disciples formulated in the Classical age endured through the ages to modernity. They also point to the notion that Confucians pursued their intellectual, moral and aesthetic ideals to the highest possible level through the system of learning, philosophizing, and practicing in the tradition. The Confucian cosmology of the 'human to nature' nexus and the Confucian spirituality of cosmic immanence in the 'self' provide clues to the multi-layer structure of Confucian consciousness of self, selves and the greater self, namely society or the Heaven itself. The Neo-Confucian school of 'mind and heart' learning reinforced the inquiry into selves in nexus to nature and the universe. Religious tolerance and the adaptability of Confucianism have stood out as important qualities in the globalization of East-Asian values and ethos, i.e., Confucian 'souls and decorum.' Japan, as an island nation with a unique perception of its self-identity, employs Confucianism, still considered fundamentally as the philosophy of China, to reinforce the national identity without compromising the integrity of the Japanese tradition and sensitivity. Japanese aesthetic sensitivity would place aesthetic unity with nature on equal footing with that of moral unity with the world. Secularism and spirituality of Confucianism benefited from the peaceful co-existence amongst the three great philosophical traditions of Confucianism, Taoism and Buddhism. The thesis as an inquiry into Confucian humanism as a living tradition concludes by answering the main research question and its three associated postulates.
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Araújo, Filho Joselito Freire Moreira. "Acolhimento e escuta no diálogo inter-religioso." Universidade Católica de Pernambuco, 2017. http://tede2.unicap.br:8080/handle/tede/968.
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This Masters dissertation aims to address the dynamism of human reception and the listening to one another as necessary conditions for the existence of interreligious dialogue, presenting its relationships, concepts, developments and limitations. It analyzes the understanding of interreligious dialogue, recognizing and respecting the diversity of cultures and religious traditions, valuing the right to difference that provides friendly coexistence of people of different creeds and customs. This dialogue can be seen as a challenge which depends on real disposition of openness, supported in respect and attention to all creeds, breaking down barriers of intolerance. To do so, it demonstrates the need to understand the other's being as a place of freedom and expression.
Esta dissertação de mestrado tem como objetivo abordar o dinamismo do acolhimento humano e da escuta do outro como pressupostos necessários para a existência do diálogo inter-religioso, apresentando suas relações, conceitos, desdobramentos e limitações. Analisa a compreensão do diálogo inter-religioso, reconhecendo e respeitando a diversidade de culturas e tradições religiosas, valorizando o direito a diferença que proporciona a coexistência amigável de pessoas de diferentes credos e costumes. Esse diálogo pode ser visto como um desafio por depender de uma disposição real de abertura, apoiado no respeito e na atenção a todos os credos, rompendo barreiras de intolerâncias. Para tanto, demonstra a necessidade da compreensão do ser do outro, como lugar de liberdade e expressão.
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Hedin, Rebecca. "Grundläggande värderingar : En kritisk diskursanalys av skolans läroplan." Thesis, Högskolan i Gävle, Religionsvetenskap, 2019. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-30654.
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Abstrakt Denna uppsats fokuserar främst på formuleringen i skolans läroplan att skolans etik ska förvaltas av kristna traditioner och västerländsk humanism samt att undervisningen ska vara icke-konfessionell. Utifrån att jag har granskat och tolkat medias pressbild, de framlagda motionerna och olika vetenskapliga arbeten i ämnet så ställde jag mig följande frågor; vilken mediabild som kommer till uttryck och vilken kritik formuleringen får i motioner samt hur olika forskare tolkar formuleringen. Avslutningsvis så ställde jag frågan varför formuleringen av de kristna traditionerna och den västerländska humanismen anses komma i konflikt med formuleringen av att skolans undervisning ska vara icke-konfessionell. Som metod använde jag mig av den kritiska diskursmetoden där språket i läroplanen har granskats och tolkats samt vilka strukturer eller mönster som återfinns i texten för att göra en rättvis analys. Resultaten av undersökningen visade på att formuleringen är problematisk och till viss del motsägelsefull eftersom Sverige dels är ett sekulariserat land som i hög grad består av en stor mångkulturellt. Men som även förespråkar religionsfrihet i grundlagen och att undervisningen ska vara icke-konfessionell, därmed går det att fastställa att formuleringen har öppnat upp dörren för misstolkningar som vidare kan leda till att arbetet i skolan kan komma att påverkas.Peder Thalén är kursens examinator och den som attesterar betyget medan Jari Ristiniemi var uppsatsens examinator.
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Lopes, Évely Adriana de Lima. "História das religiões: uma alternativa curricular para o ensino religioso em Goiás." Universidade Federal de Goiás, 2015. http://repositorio.bc.ufg.br/tede/handle/tede/5540.
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This work is a reflection on the religious education in public schools in Goiás. We looked in on the concept of secularism as a fundamental principle of democratic governments and Re-publicans on the relationship of this principle within the Brazilian public school and all de-rived implications there. Religion is an integral element in building the identity of a people and understood as a sym-bolic system practices and beliefs relating to the invisible world of supernatural beings. Therefore, the History of Religions is also the result of social, political and economic estab-lished in a society. Faced with a series of thematic alternative, we made the deliberate choice to meet more fully the guiding material for religious education classes in public schools: the curriculum. Also examine the set of pageants, cultural, social and policies that guided the presence of religious education in public schools in Brazil. Understand the religious culture of a people is key to understanding its history. We seek to investigate the school's relationship with their social environment and social contradictions that manifest themselves in the strug-gle for a democratic school for all. The initial conflict presented in the subject of questioning part of a hypothetical-deductive reasoning. With its commitment to work is to help the Religious Education teachers from public schools in the state of Goiás can expand their benchmarks for the recognition of cultural diversity, ethnic-racial and religious that compose the Brazilian society through the curriculum. The suggested educational product is a proposed curriculum for religious education in high school under a new nomenclature: History of Religions, with input from other areas of knowledge such as history, sociology, philosophy, art, geography and language.
O presente trabalho faz uma reflexão sobre o Ensino Religioso nas escolas públicas estaduais em Goiás. Debruçamo-nos sobre o conceito de laicidade como um princípio fundamental de governos democráticos e republicanos, sobre a relação desse princípio dentro da escola públi-ca brasileira e todas as implicações derivadas daí. A religião é um elemento integrante na construção da identidade de um povo e compreendido como um sistema de práticas simbólicas e de crenças relativas ao mundo invisível dos seres sobrenaturais. Assim sendo, a História das Religiões é também o resultado das relações soci-ais, políticas e econômicas estabelecidas numa sociedade. Diante de uma série de alternativas temáticas, fizemos a opção intencional em conhecer mais a fundo o material norteador para as aulas de Ensino Religioso na rede pública: o currículo. Analisar também o conjunto das repre-sentações históricas, culturais, sociais e políticas que orientaram a presença do Ensino Religi-oso na escola pública no Brasil. Compreender a cultura religiosa de um povo é fundamental para compreender a sua história. Buscamos investigar as relações da escola com o seu entorno social e as contradições sociais que se manifestam na luta por uma escola democrática para todos. O conflito inicial apresentado na problematização do tema parte de um raciocínio hipo-tético-dedutivo. O empenho deste trabalho é colaborar para que os professores de Ensino Religioso da rede pública estadual do Estado de Goiás possam ampliar seus padrões de referência pelo reconhe-cimento da diversidade cultural, étnico-racial e religiosa que compõe a sociedade brasileira por meio do currículo. O produto educacional sugerido é uma proposta curricular para o Ensi-no Religioso no Ensino Médio sob uma nova nomenclatura: História das Religiões, com apor-te de outras áreas do conhecimento como História, Sociologia, Filosofia, Arte, Geografia e Linguagem.
Books on the topic "Humanism, Religious"
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Olds, Mason. American religious humanism. Minneapolis, MN: Fellowship of Religious Humanists, 1996.
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1911-, Morain Mary S., ed. Humanism as the next step. Amherst, N.Y: Humanist Press, 1998.
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Basil, Mitchell. Morality: religious and secular: The dilemma of the traditional conscience. Oxford: Clarendon Press, 2000.
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McIlroy, William. Foundations of modern humanism. Sheffield: Sheffield Humanist Society, 1995.
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Rockefeller, Steven C. John Dewey: Religious faithand democratic humanism. New York: Columbia University Press, 1991.
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Freeman, Anthony. God in us: A case for Christian humanism. 2nd ed. Thorverton, UK: Imprint Academic, 2001.
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Gregory, Wolfe, ed. The new religious humanists: A reader. New York: Free Press, 1997.
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Rockefeller, Steven. John Dewey: Religious Faith and Democratic Humanism. New York: Columbia University Press, 1994.
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Molnar, Thomas Steven. Keresztény humanizmus: A szekuláris államnak és ideológiájának kritikája. Budapest: Kairosz, 2007.
Find full textBook chapters on the topic "Humanism, Religious"
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Villemaire, Diane Davis. "Religious Humanism." In Boston Studies in the Philosophy of Science, 83–93. Dordrecht: Springer Netherlands, 2002. http://dx.doi.org/10.1007/978-94-017-1331-3_7.
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Glass, Victor. "Religious Humanism Defined." In Humanizing the Digital Economy, 249–56. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-37507-1_13.
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Glass, Victor. "Elements of Religious Humanism." In Humanizing the Digital Economy, 257–86. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-37507-1_14.
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Copson, Andrew. "Humanism and the pursuit of happiness." In Religious and Non-Religious Perspectives on Happiness and Wellbeing, 1–16. London: Routledge, 2022. http://dx.doi.org/10.4324/9781003045540-1.
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Lloyd, Vincent. "How Religious Is #BlackLivesMatter?" In Humanism and the Challenge of Difference, 215–37. Cham: Springer International Publishing, 2018. http://dx.doi.org/10.1007/978-3-319-94099-1_10.
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Ching, Julia. "Morality and Rituals: Confucianism as Religious Humanism." In Chinese Religions, 51–67. London: Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-22904-8_4.
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LeDrew, Stephen. "Atheism Versus Humanism: Ideological Tensions and Identity Dynamics." In Boundaries of Religious Freedom: Regulating Religion in Diverse Societies, 53–68. Cham: Springer International Publishing, 2014. http://dx.doi.org/10.1007/978-3-319-09602-5_4.
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Zohar, Noam. "Peace, Justice and Religious Humanism: A Jewish Perspective." In The Nature of Peace and the Morality of Armed Conflict, 143–58. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-57123-2_8.
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King, Margaret L. "The Religious Retreat of Isotta Nogarola (1418-1466): Sexism and Its Consequences in the Fifteenth Century." In Humanism, Venice, and Women, IX807—IX822. London: Routledge, 2023. http://dx.doi.org/10.4324/9781003418535-9.
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Fry, Karin. "Christian Conservatives and the War against Secular Humanism." In Beyond Religious Right and Secular Left Rhetoric, 17–69. New York: Palgrave Macmillan US, 2014. http://dx.doi.org/10.1057/9781137408266_2.
Full textConference papers on the topic "Humanism, Religious"
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Dammacco, Gaetano. "LEGAL RESTRICTIONS DUE TO CORONAVIRUS AND RIGHT TO RELIGIOUS FREEDOM." In 6th International Scientific Conference ERAZ - Knowledge Based Sustainable Development. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2020. http://dx.doi.org/10.31410/eraz.2020.51.
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The current pandemic has created new scenarios and problems regarding religious freedom. To combat the spread of the coronavirus, governments have ordered social distance and total closure of numerous activities including the celebration of sacred rites without consulting religious authorities. Religions have accepted the restrictions with a sense of responsibility, but the sacrifice of religious freedom for the faithful has been great. In addition, the effects of the pandemic together with the negative effects of globalization will continue over time, generating economic and social damage. In addition to prayer, religions have invited the faithful to a social commitment to reduce the critical issues of the crisis and specially to combat poverty. It is therefore necessary to analyze some topics: critical issues relating to the limitation of the right to religious freedom; what problems arise in the relations between powers (civil and religious); what problems arise in relations between state and religions; how the constitutional rights of the faithful and citizens are protected; what are the legal problems internal to the different religions, considering that the judgment on the validity of online rites is different; what is the role of religions in the face of the economic crisis. For the first time since the beginning of the human rights era, there has been a serious conflict between human rights, especially for the greater protection given to the right to health. The right to religious freedom also suffered, but it must be considered that the protection of the right to religious freedom also contributes to the recovery of a „good” economy, which can counteract the negative effects of the pandemic and globalization. We must build a personalist humanism, which the alliance between religions can promote. A humanism that respects the rights and dignity of man, against the logic of profit, and that rewrites the ethical rules of the economy. Looking at the post-pandemic, religions can be the soul of the ethical and moral rules that must guide the „good economy” in society to overcome social and economic differences.
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Khitruk, Ekaterina. "Публичное и частное в философии религии Ричарда Рорти." In The Public/Private in Modern Civilization, the 22nd Russian Scientific-Practical Conference (with international participation) (Yekaterinburg, April 16-17, 2020). Liberal Arts University – University for Humanities, Yekaterinburg, 2020. http://dx.doi.org/10.35853/ufh-public/private-2020-14.
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The article covers the religious conception in the work of the famous American philosopher Richard Rorty. The author emphasises the secular and finalist views of R. Rorty on the nature of religion, and on the philosopher’s gradual perception of the need for their creative reinterpretation due to the actualisation of the role of religion in intellectual and political spheres. The article uncovers two fundamental constituents of Richard Rorty’s religious philosophy. The first of them is associated with R. Rorty’s perception of the ‘weak thinking’ concept in the writings of Italian philosopher Gianni Vattimo. R. Rorty holds ‘weak thinking’ and ‘kenosis’ to be the key to understanding the possibility of religion in the postmodern era. The second aspect concerns the existence of religion in the public space. Here the distinction between ‘strong’ narratives and ‘weak’ thinking correlates with the politically significant distinction between ‘strong’ religious institutions and private (parish, community) religious practice. Rorty believes that the activity of ‘strong’ religious structures threatens liberal ‘social hope’ on the gradual democratisation of mankind. The article concludes that Richard Rorty’s philosophy of religion presents an original conception of religion in the context of modern temporal humanism; the concept positively evaluates religious experience to the extent that it does not become a basis for theoretical and political manipulations on the part of ‘strong’ religious institutes.
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Nurlatifah, Irma, Tedi Permadi, and Yulianeta. "The Value of Religious Humanism “Syair Imtihan (Examination Rhyme)”." In 3rd International Conference on Language, Literature, Culture, and Education (ICOLLITE 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200325.101.
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Widodo, Bali, and Suwarma Al Muchtar. "The Optimization of Civic Education in Building the Harmony of Religious Life Through Religious Humanism Approach." In 2nd Annual Civic Education Conference (ACEC 2019). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200320.011.
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Musaeva, G. O. kyzy. "FOUNDATIONS OF HUMANISM IN ARABIC CULTURE AND PHILOSOPHY." In Культура, наука, образование: проблемы и перспективы. Нижневартовский государственный университет, 2021. http://dx.doi.org/10.36906/ksp-2021/18.
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The article presents an analysis of the basic humanistic principles of Islamic culture in a philosophical manner. The subject of the research is the peculiarities of the development of the humanistic tradition in Islamic philosophy and culture. The work notes that representatives of Arab philosophy consider the special concept of “tawhid” as the main postulate of Islamic culture, which is interpreted as a belief in one God. The methodological basis of the research was formed by the philosophical-anthropological and historical-cultural approach. As a scientific novelty, a comprehensive analysis of humanistic principles in the philosophy and culture of medieval Islam is proposed. The article concludes that religious teaching in Arab-Muslim philosophy is inextricably linked with ethics and basic moral principles of humanistic philosophy and has a significant impact on the practical side of life in the social and cultural sphere.
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Dikawati, Reni, Sariyatun Sariyatun, and Warto Warto. "Recognizing Diverse Views: Controversial Narration of Kiai Ibrahim Tunggul Wulung’s Religious Humanism in a Historical Learning." In Proceedings of the 1st International Conference on Social Knowledge Sciences and Education (ICSKSE 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icskse-18.2019.29.
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Dimitrakopoulou, Georgia. "WILLIAM BLAKE AND JACOB BOEHME. AN INTRIGUING APPROACH TO CHRISTIANITY." In 9th SWS International Scientific Conferences on ART and HUMANITIES - ISCAH 2022. SGEM WORLD SCIENCE, 2022. http://dx.doi.org/10.35603/sws.iscah.2022/s10.20.
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In this paper, William Blake�s religious system, the relationship between Natural Religion (Deism) and Art will be discussed. Blake rejected Natural Religion because Deism, which he considered Atheism and the tree of mystery, that is the dichotomy of good and evil, is false religion. �Natural religion�s impossible absurdity� urged him to allege The Marriage of Heaven and Hell. Catholicism and Orthodoxy, which proclaim that nature is God�s creation, follow Urizen�s cruel practices. Deism, Druidism is responsible for human slavery, war, and spiritual backwardness. Blake�s Protestant Jesus, that is imagination incarnated is spirituality and productivity. This does not mean that Catholicism and Orthodoxy are consisted by false religious beliefs. The basic idea of the differentiation between religions is not the division of the spirit in good and evil but the ground on which this division is based. Although �Man must and will have some Religion,� religion is a �web� and a �direful wheel.� Jesus is not a religion, in the sense that religion is a system of justice which is based on single standards that regulate human ethics and conduct. Understanding Jesus is a process of self - knowing. Man should not strive to express himself through religion but through his creative imagination and the humanitarian values of annihilation of the selfhood, universal brotherhood, and mutual forgiveness of sins. In a false religious system these values are ignored and forgotten. In order to form these ideas Blake received various influences from Boehme�s assertions, for example about the single root of the God of the holy world, and the God of the dark world. Also, God is the Fire and Jesus is the Light; Boehme saw the incarnation of Jesus not as a sacrificial offering to redeem humans from sins but as an offering of love to all humanity. In addition, Blake�s ideas about Virgin Mary are significant to compare and contrast to Boehme�s. The latter�s Marian views helped Blake to construct his own view on divine birth and Jesus�s human side.
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Santos, Monalisa Pereira, and Lidyane Maria Ferreira de Souza. "Plano de trabalho referente ao projeto de pesquisa “Religião e Direitos. Usos emancipatórios do direito por grupos evangélicos.”." In 7º Congresso de Iniciação à Pesquisa, Criação e Inovação. GM Editorial, 2023. http://dx.doi.org/10.61202/2595-9328.7cipcihs0060.
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O projeto buscou identificar e compreender os usos emancipatórios dos direitos e de sua linguagem por grupos evangélicos no Brasil, através de pesquisa bibliográfica atenta aos marcadores sociais, especialmente o de gênero. Também investigou como se deu a participação de lideranças e organizações religiosas evangélicas no momento específico da pandemia de covid-19 no Brasil, através da linguística de corpus. Havia a previsão de mapeamento de organizações religiosas evangélicas que utilizassem emancipatoriamente a linguagem dos direitos em Porto Seguro mas este objetivo não pode ser realizado, a fim de atender às medidas de segurança durante a pandemia de Covid-19. Observou-se que: grupos evangélicos progressistas oferecem a pessoas evangélicas oportunidades de compatibilização da vivência religiosa com a defesa dos direitos humanos; a presença de grupos evangélicos progressistas nas mídias ainda é tímida; o pertencimento religioso evangélico não determina compromisso com a agenda da ideologia anti-gênero. A pesquisa reforça a importância da realização do mapeamento, a fim de contribuir para a difusão de usos dos direitos que não visem ataques a direitos de mulheres e da população LGBTQIA+ em Porto Seguro.
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Santos, Monalisa Pereira, and Lidyane Maria Ferreira de Souza. "Plano de trabalho referente ao projeto de pesquisa “Religião e Direitos. Usos emancipatórios do direito por grupos evangélicos.”." In 7º Congresso de Iniciação à Pesquisa, Criação e Inovação. GM Editorial, 2023. http://dx.doi.org/10.61202/2595-9328.7cipcihs0060.
Full textAbstract:
O projeto buscou identificar e compreender os usos emancipatórios dos direitos e de sua linguagem por grupos evangélicos no Brasil, através de pesquisa bibliográfica atenta aos marcadores sociais, especialmente o de gênero. Também investigou como se deu a participação de lideranças e organizações religiosas evangélicas no momento específico da pandemia de covid-19 no Brasil, através da linguística de corpus. Havia a previsão de mapeamento de organizações religiosas evangélicas que utilizassem emancipatoriamente a linguagem dos direitos em Porto Seguro mas este objetivo não pode ser realizado, a fim de atender às medidas de segurança durante a pandemia de Covid-19. Observou-se que: grupos evangélicos progressistas oferecem a pessoas evangélicas oportunidades de compatibilização da vivência religiosa com a defesa dos direitos humanos; a presença de grupos evangélicos progressistas nas mídias ainda é tímida; o pertencimento religioso evangélico não determina compromisso com a agenda da ideologia anti-gênero. A pesquisa reforça a importância da realização do mapeamento, a fim de contribuir para a difusão de usos dos direitos que não visem ataques a direitos de mulheres e da população LGBTQIA+ em Porto Seguro.
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Ramšak, Jure. "Depoliticisation of religious interest? The league of communists of Slovenia and the ambiguities of its religious policy during the final decades of Yugoslavia." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_04.
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The fact that progressive theologians and Marxist-humanist sociologists of religion had publicly displayed a significant level of mutual understanding and reached notably similar conclusions regarding Church-state relations by the early 1990s cannot obfuscate the controversies within the sphere of societal life in Yugoslavia that remained least affected by the principles of socialist self-management democracy. On the surface, the relationship between the Catholic Church and the state authorities in Slovenia, the northernmost and predominantly Catholic republic of Yugoslavia, appeared fairly peaceful and cooperative throughout the late socialist period. Furthermore, as this paper illustrates, Slovenian religious policy was proposed as a sophisticated model for the inclusive life of believers in a modern socialist society and presented to Vatican diplomats, international experts, and foreign journalists. Nonetheless, during that period, the more independent intellectuals, Catholic and Marxist alike, who warned that the Slovenian Catholic Church was departing from the course of the Second Vatican Council and that the Communist Party should abandon its orthodox Marxist-Leninist understanding of religion to foster genuine dialogue, were marginalised. Instead, there were lengthy debates focusing on whether certain social activities of the Catholic Church encroached on the domain designated for initiatives of the League of Communists and the Socialist Alliance of Working People. With a mounting crisis and increasing public pressure, some public religious manifestations were allowed in the second half of the 1980s, but the fundamental problems remained unaddressed. Although the liberalization of public discourse in Yugoslavia’s final years brought to the fore issues such as freedom of religion and freedom from religion ‒ both of which were integral to the contested programme of the ruling Communist Party and the type of socialist secular society the Slovenian reformed Communists sought to establish ‒, there was not enough time to rework the entrenched religious policy that had alienated many religious citizens.
Reports on the topic "Humanism, Religious"
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Arora, Saurabh, Arora, Saurabh, Ajit Menon, M. Vijayabaskar, Divya Sharma, and V. Gajendran. People’s Relational Agency in Confronting Exclusion in Rural South India. Institute of Development Studies (IDS), December 2021. http://dx.doi.org/10.19088/steps.2021.004.
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Social exclusion is considered critical for understanding poverty, livelihoods, inequality and political participation in rural India. Studies show how exclusion is produced through relations of power associated with gender, caste, religion and ethnicity. Studies also document how people confront their exclusion. We use insights from these studies – alongside science and technology studies – and rely on life history narratives of ‘excluded’ people from rural Tamil Nadu, to develop a new approach to agency as constituted by two contrasting ways of relating: control and care. These ways of relating are at once social and material. They entangle humans with each other and with material worlds of nature and technology, while being mediated by structures such as social norms and cultural values. Relations of control play a central role in constituting exclusionary forms of agency. In contrast, relations of care are central to the agency of resistance against exclusion and of livelihood-building by the ‘excluded’. Relations can be transformed through agency in uncertain ways that are highly sensitive to trans-local contexts. We offer examples of policy-relevant questions that our approach can help to address for apprehending social exclusion in rural India and elsewhere.
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Puyana Mejía, Beatriz Inés. Diversidad e inclusión: una mirada sociojurídica. Ediciones Universidad Cooperativa de Colombia, July 2023. http://dx.doi.org/10.16925/gcnc.74.
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Esta nota de clase no pretende describir, minuciosamente, cada una de las diferentes formas de diversidad y de exclusión; tan solo pretende llevar a los alumnos a conocer y concientizase de sus manifestaciones y comportamientos. Se intenta definir, someramente, las generalidades que permitan entrar en contacto con la realidad social que viven las personas diversas y el trato equitativo que requieren. Esta intenta suscitar la reflexión pedagógica sobre las diferencias humanas y generar el cambio de mentalidad hacia una inclusión social ética y responsable. Posteriormente, y de manera práctica, se estudiarán las normas y estrategias legales para hacer una contextualización inicial sobre la realidad y los desafíos que se viven desde la exclusión y la mejor forma proteger los derechos declarados internacionalmente y ratificados por nuestra legislación. Esta nota está compuesta por una primera parte en la que se hará una inmersión en la conceptualización y los fundamentos teóricos, principios, causas y consecuencias de la diversidad y exclusión o discriminación. La segunda unidad versará sobre las características específicas de algunos de los tipos de diversidad, tales como funcional, sexual, lingüística, religiosa, cultural, etc. Se hará énfasis en la inclusión educativa e inclusión en salud. Finalmente, en el desarrollo de una propuesta curricular pertinente y coherente, se proponen actividades pedagógicas para articular la concepción teórica con los hechos de la vida real.
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Hillestad, Torgeir Martin. The Metapsychology of Evil: Main Theoretical Perspectives Causes, Consequences and Critique. University of Stavanger, 2014. http://dx.doi.org/10.31265/usps.224.
Full textAbstract:
The purpose of this text or dissertation is to throw some basic light on a fundamental problem concerning manhood, namely the question of evil, its main sources, dynamics and importance for human attitudes and behaviour. The perspective behind the analysis itself is that of psychology. Somebody, or many, may feel at bit nervous by the word “evil” itself. It may very well be seen as too connected to religion, myth and even superstition. Yet those who are motivated to lose oneself in the subject retain a deep interest in human destructiveness, malevolence and hate, significant themes pointing at threatening prospects for mankind. The text is organized or divided into four main ordinary chapters, the three first of them organized or divided into continuous and numbered sections. A crucial point or question is of cause how to define evil itself. It can of cause be done both intentional, instrumental and by consequence. Other theorists however have stated that the concept of evil exclusively rests on a myth originated in the Judean-Christian conception of Satan and ultimate evil. This last argument presupposes evil itself as non-existent in the real rational world. It seems however a fact that most people attach certain basic meaning to the concept, mainly that it represents ultimately bad and terrible actions and behaviour directed toward common people for the purpose of bringing upon them ultimate pain and suffer. However, there is no room for essentialism here, meaning that we simply can look “inside” some original matter to get to know what it “really” is. Rather, a phenomenon gets its identity from the constituted meaning operating within a certain human communities and contexts loaded with intentionality and inter-subjective meaning. As mentioned above, the concept of evil can be interpreted both instrumental and intentional, the first being the broadest of them. Here evil stands for behaviour and human deeds having terrifying or fatal consequences for subjects and people or in general, regardless of the intentions behind. The intentional interpretation however, links the concept to certain predispositions, characteristics and even strong motives in subjects, groups and sometimes political systems and nations. I will keep in mind and clear the way for both these perspectives for the discussion in prospect. This essay represents a psychological perspective on evil, but makes it clear that a more or less complete account of such a psychological view also should include a thorough understanding or integration of some basic social and even biological assumptions. However, I consider a social psychological position of significant importance, especially because in my opinion it represents some sort of coordination of knowledge and theoretical perspectives inherent in the subject or problem itself, the main task here being to integrate perspectives of a psychological as well as social and biological kind. Since humans are essential social creatures, the way itself to present knowledge concerning the human condition, must be social of some sort and kind, however not referring to some kind of reductionism where social models of explanation possess or holds monopoly. Social and social psychological perspectives itself represents parts of the whole matter regarding understanding and explanation of human evil. The fact that humans present, or has to represent themselves as humans among other humans, means that basically a social language is required both to explain and describe human manners and ways of being. This then truly represents its own way or, more correctly, level or standard of explanation, which makes social psychology some sort of significant, though not sufficient. More substantial, the vision itself of integrating different ontological and theoretical levels and objects of science for the purpose of manifesting or make real a full-fledged psychological perspective on evil, should be considered or characterized a meta-psychological perspective. The text is partially constructed as a review of existing theories and theorists concerning the matter of evil and logically associated themes such as violence, mass murder, genocide, antisocial behaviour in general, aggression, hate and cruelty. However, the demands of making a theoretical distinction between these themes, although connected, is stressed. Above all, an integral perspective combining different scientific disciplines is aimed at.