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Journal articles on the topic 'Postulat (Religion)'
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1
Dahlan, Mohammad. "PEMIKIRAN FILSAFAT MORAL IMMANUEL KANT (Deontologi, Imperatif Kategoris dan Postulat Rasio Praktis)." Jurnal Ilmiah Ilmu Ushuluddin 8, no. 1 (January 4, 2009): 37. http://dx.doi.org/10.18592/jiiu.v8i1.1369.
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Immanuel Kant is a philosopher who successfully defines ethicsin terms of moral imperatives, not in terms of efforts to attain happiness.He also proposes a rational metaphysics as opposed to the speculativemetaphysics. In the context of rational metaphysics, Kant leads his moralphilosophy to religion, even though the latter is not directly put as thefoundation of the former.
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Gagnon, Serge. "Le paradigme de la mort de Dieu dans les sciences humaines de la religion." Document 71 (December 12, 2011): 65–88. http://dx.doi.org/10.7202/1006612ar.
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Prolongement de la philosophie des Lumières, l’épistémologie du soupçon s’est élaborée progressivement : Niestzsche, Marx et Freud en furent les principaux définisseurs. L’idée que Dieu n’existe pas en est le postulat de base. Chez Niestzsche, philosophe hédoniste, l’ascétisme en vue du Royaume est pourfendu, cependant que Marx considère Dieu comme l’âme des sociétés sans âme, opium des opprimés. Freud et Wilhelm Reich (La révolution sexuelle) qualifieront de névrose la croyance en un être purement imaginaire. Retraçant la présence diffuse de cette épistémologie « régnante » dans l’historiographie religieuse, cet essai étoffe l’idée que, croyants ou incroyants, les anthropologues du religieux ont l’obligation de reconnaître les effets de la croyance sur les populations étudiées.
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Lewis, Christopher Alan. "The Anal-Erotic Factor in Hindus and Muslims: An Empirical Examination of Berkeley-Hill's Hypothesis." Psychological Reports 71, no. 2 (October 1992): 643–48. http://dx.doi.org/10.2466/pr0.1992.71.2.643.
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A claim, derived from psychoanalytic theory, which postulates that the religion, philosophy, and personality of Hindus are related to anal-erotic impulses, was examined. English college students (48 Hindus, 97 Muslims, 63 Protestants, and 54 of other religions) were administered a questionnaire on anal personality traits. Mean scores for each group were computed and comparisons drawn between groups. Both Hindu and Muslim religious groups displayed significantly more anal personality traits than did the Protestants and the ‘other religions’ group. Further, similar item endorsements were found for the Hindu and Muslim groups. The hypothesized claim relating Hindus and anal-eroticism was accepted.
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Самарина, Татьяна Сергеевна. "The phenomenology of religion of P. D. Chantepie de la Saussaye and C.P. Tiele: from theology to religious studies." Theological Herald, no. 1(32) (March 15, 2019): 67–79. http://dx.doi.org/10.31802/2500-1450-2019-32-67-79.
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В статье рассматриваются концепции двух классиков религиоведения - П. Д. Шантепи де ля Соссе и К. Тиле. На примере их творчества демонстрируется процесс отделения религиоведения от теологии. Несмотря на то, что и Тиле, и Соссе были выпускниками теологических факультетов, они являлись одними из самых радикальных борцов за отделение религиоведения от теологии. И Соссе, и Тиле выступали за создание нового типа рассмотрения религии, основанного на принципах компаративного анализа и идее равенства религий. При этом в их религиоведческих проектах имплицитно содержится наследие теологического мировидения - постулируемый ими антиредукционизм как основа понимания и изучения религии. Шантепи де ля Соссе считал, что проект исследования религии должен стать своеобразным подспорьем, помогающим перевести христианские идеи на языки других культур и религий. Соссе не только ввел в историю мысли словосочетание «феноменология религии», но и наметил основные перспективы ее будущего развития: выделение религиозных феноменов, антиредукционизм, вопрос о центре религии. Тиле подчеркивал важность компаративного анализа различных религий, на основе этого метода он стремился реформировать и трансформировать старые теологические установки. The article discusses the ideas of famous religious scholars, the founders of religious studies P. D Chantepie de la Saussaye and C. Tiele. Their work may serve as an illustration of the process of separation of religious studies from theology. Despite the fact that both Tiele and Saussaye were graduates of theological departments, they were one of the most radical advocates for the separation of religious studies from theology. Both Saussaye and Tiele advocated the creation of a new way of studying of religion based on the principles of comparative analysis and the idea of equality of religions. At the same time, their religious projects implicitly contain the legacy of the theological worldview - the anti-reductionism they postulate as the basis for understanding and studying religion. Chantepie de la Saussaye believed that the project of the studying religion should help to translate Christian ideas into the languages of other cultures and religions. Saussaye not only introduced the phrase “the phenomenology of religion” into the history of thought, but also outlined the main prospects for its future development: the isolation of religious phenomena, anti-reductionism, the question of the center of religion. Tiele stressed the importance of a comparative analysis of various religions, based on this method, he sought to reform and transform the old theological guidelines.
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FERREIRA, M. JAMIE. "Hope, virtue, and the postulate of God: a reappraisal of Kant's pure practical rational belief." Religious Studies 50, no. 1 (February 21, 2013): 3–26. http://dx.doi.org/10.1017/s0034412512000509.
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AbstractAfter identifying contrasting formulations of the practical postulates of reason in Kant's second critique, I analyse the context of each formulation, showing both how the postulate of the ‘possibility’ of God is consistent with Kant's understanding of a significant transition arising from practical needs as well as how the postulate of the existence of God can be seen as a ‘practical belief’ acting out a ‘hope’. My goal is to re-examine Kant's view of the relation between the practical and theoretical employments of reason in order to distinguish clearly between what Kant sees asrequiredof the moral believer as opposed topermitted.
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Pikor, Wojciech. "Postulat animacji biblijnej duszpasterstwa w dokumencie Papieskiej Komisji Biblijnej "Interpretacja Biblii w Kościele" i w adhortacji apostolskiej Benedykta XVI "Verbum Domini"." Verbum Vitae, no. 35 (October 29, 2018): 507–36. http://dx.doi.org/10.31743/vv.1930.
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Przedmiotem analizy jest dokument Papieskiej Komisji Biblijnej „Interpretacja Biblii w Kościele”. Jest on najpierw odczytany w kontekście odnowy biblijnej, jaka miała miejsce w Kościele katolickim w XX wieku, w szczególności w związku z konstytucją Dei Verbum Soboru Watykańskiego II. Nowością dokumenty PKB jest położenie większego akcentu na kwestię aktualizacji i inkulturacji Biblii, jak również zwrócenie uwagi na duszpasterską rolę wspólnot podstawowych podejmujących lekturę Pisma Świętego. Pewną słabością dokumentu „Interpretacja Biblii w Kościele” jest zauważalny w nim brak współpracy biblistów z teologiami pastoralnymi. Ten mankament jest przezwyciężony w adhortacji Verbum Domini, której główny postulat zawiera się w „ubiblijnieniu całego duszpasterstwa”. W konsekwencji adhortacja stwarza nowe możliwości animacji biblijnej duszpasterstwa, rozwijając i pogłębiając postulaty wysunięte wcześniej w dokumencie „Interpretacji Biblii w Kościele”.
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Dow, James. "The Evolution of Religion: Three Anthropological Approaches." Method & Theory in the Study of Religion 18, no. 1 (2006): 67–91. http://dx.doi.org/10.1163/157006806776142910.
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AbstractThis article examines three anthropological theories explaining how religion has evolved and continues to evolve. They are: commitment theory, which postulates that religion is a system of costly signaling that reduces deception and creates cooperation within groups; cognitive theory, which postulates that religion is the manifestation of mental modules that have evolved for other purposes; and ecological regulation theory, which postulates that religion is a master control system regulating the interaction of human groups with their environments. An assessment of the success of the theories is offered. The idea that the biological evolution of the capacity for religion is based on the group selection rather than individual selection is rejected as unnecessary. The relationship between adaptive systems and culturally transmitted sacred values is examined cross-culturally, and the three theories are integrated into an overall gene-culture view of religion that includes both the biological evolution and the cultural evolution of behavioral systems.
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Sobczyk, Paweł. "Wolność sumienia i religii w Konstytucji Rzeczypospolitej Polskiej - postulaty Kościoła katolickiego." Prawo Kanoniczne 51, no. 3-4 (December 10, 2008): 371–83. http://dx.doi.org/10.21697/pk.2008.51.3-4.18.
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The systemic transformation initiated by the Roundtable talks of 1989 made it necessary for Poland to amend its constitution, including the regulations concerning the freedom of conscience and religion. It was natural for churches and religious organisations, including the Catholic Church, to participate in the constitutional debate. The study, reflecting only the Catholic Church’s official positions, presents issues concerning the Catholic Church’s position on religious freedom in the individual dimension, that is, the freedom of conscience and religion. The Conference of the Polish Episcopate’s 1990-1997 positions on religious freedom in the individual dimensions contained some of the most important aspects of the teaching of the Second Vatican Council. These represented the basis of the Episcopate’s position in the several-year-long debate on the desired model of the state. The constitutional guarantees of religious freedom contained in the article 53 (freedom of conscience and religion) should be seen as a compromise between the principles of liberal ideology and the teachings of the Vaticanum II.
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Cohn, Haim H. "The Law of Religious Dissidents: A Comparative Historical Survey." Israel Law Review 34, no. 1 (2000): 39–100. http://dx.doi.org/10.1017/s0021223700011882.
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The three great monotheistic religions, Judaism, Christianity and Islam — the subject matter of this survey — have several distinctive marks in common: they postulate the belief in and worship of God; they each have holy scriptures and other canonical texts and vest authoritative interpretations or applications thereof with binding force; each designates a class of officials or functionaries to preserve and propagate the faith; each seeks to imbue its religious, ethical and legal norms into the daily lives of individuals and communities; and none suffers dissidents from within. In addition there are, at least in Christianity and Islam, certain fundamental dogmata (for example, the Holy Trinity in Christianity, the divine prophecy of Muhammad in Islam) which everybody is duty-bound to believe. In each religion, ancient or medieval scholars of authority have compiled lists of articles of faith, the dissent from which by any individual coreligionist is proscribed. It will be shown that these lists are not necessarily exhaustive: the possibilities of dissidence are virtually unlimited.
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Solarz, Anna M. "Religion and International Relations in the Middle East as a Challenge for International Relations (IR) Studies." Religions 11, no. 3 (March 24, 2020): 150. http://dx.doi.org/10.3390/rel11030150.
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This article addresses the search for religion’s “suitable place” within International Relations (IR), taking as a starting point the social changes in the world (“reflexive modernity”) and the postulated “Mesopotamian turn” in IR. The assumption is that religion is present at each level of IR analysis in the Middle East and, thanks to that, more and more at the international system level. This presence of religion serves to undermine one of the basic assumptions lying at the heart of the modern international order (and therefore also IR), i.e., the so-called “Westphalian presumption”. The author, inter alia, emphasizes how more attention needs to be paid to the “transnational region” constituted by the Middle East—in association with the whole Islamic World. A second postulate entails the need for a restoration of the lost level of analysis in IR, i.e., the level of the human being, for whom religion is—and in the nearest future, will remain—an important dimension of life, in the Middle East in particular. It can also be noted how, within analysis of IR, what corresponds closely to the level referred to is the concept of human security developed via the UN system. The Middle East obliges the researcher to extend considerations to the spiritual dimension of security, as is starting to be realized (inter alia, in the Arab Human Development Reports). It can thus be suggested that, through comparison and contrast with life in societies of the Middle East as it is in practice, religion has been incorporated quite naturally into IR, with this leaving the “Westphalian presumption” undermined at the same time. The consequences of that for the whole discipline may be considerable, but much will depend on researchers themselves, who may or may not take up the challenge posed.
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SHAH, Prakash. "The Difference that Religion Makes: Transplanting Legal Ideas from the West to Japan and India." Asian Journal of Comparative Law 10, no. 1 (July 2015): 81–97. http://dx.doi.org/10.1017/asjcl.2015.3.
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AbstractWhat is the fate of legal transplants when they arrive from one culture to another? Using the theoretical framework of legal transplantation developed by Masaji Chiba and the theory of religion developed by S.N. Balagangadhara the problem is tested with two different types of indigenous law, in Japan and India, which do not have religion. When certain kinds of legal ideas, embedded as norms within the Western culture, which is constituted by a religion, Christianity, enter non-Western cultures that do not have religion, those ideas break down, become distorted, absurd or nonsensical, and induce conflict. The secular state engages in the process of suppressing what it implicitly regards as false religion or idolatrous practices. As Chiba foresaw, this process can even lead to the identity postulate of a legal culture being altered or destroyed.
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Đukić, Dalibor. "Registration of religious organizations: Between collective and corporate right to religious freedom." Zbornik radova Pravnog fakulteta, Novi Sad 54, no. 2 (2020): 709–27. http://dx.doi.org/10.5937/zrpfns54-26564.
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The primary focus of the paper is on the right of religious communities to acquire legal personality. For religious communities this issue has existential importance. Denying access to such status imposes impermissible limitations on freedom of religion or belief. The majority of religious communities seek legal entity status, because it is necessary if they want to acquire property, hire personal, apply for governmental permits etc. The right to acquire legal entity status is one of the most critical arrangements needed for religious liberty in contemporary societies. The paper includes analysis of three important characteristics of this procedure. Access to legal personality for religious or belief communities should be non-mandatory, quick and transparent. It should be taken into account that competent authorities for various political or social reasons, made untimely decisions or refused to register religious organizations due to alleged formal deficiencies. In these cases, the procedures themselves and excessive formalism were used as a mechanism to control the number of recognized religious organizations and to deny the status of a legal entity to certain religious groups. In order to prevent such occurrences, it is necessary to protect the competent authorities from all those influences that prevent them from acting impartially and neutrally. There is a variety of ways that the right to legal personality can be provided for religious communities. Registration system should be compliant with international human rights norms and it is important to recognize that registration is not a primary mechanism for exercising social control of religion.
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Bodrožić, Ivan. "Il cristianesimo come religio divina nel pensiero di sant’Ilario di Poitiers." Vox Patrum 61 (January 5, 2014): 195–208. http://dx.doi.org/10.31743/vp.3618.
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Święty Hilary z Poitiers († 367) żył w trudnym momencie historycznym, w którym panował kryzys w stosunkach władzy politycznej i kościelnej. Z jednej stony dziedzictwo Konstantyna Wielkiego w postaci uznania chrześciajństwa za religię państwową, z drugiej zaś pokusy ingerencji włądzy cywilnej w wewnętrzne sprawy Kościoła przez jego nastepców. Zaistniałą sytuację pogarszały znacznie walki między różnymi frakcjami chrześcijan, którzy nie mogli nadal osiagnąć pokoju i zgody w kwestaich religijnych nawet pomimo tego, że na Soborze Nicejskim, zostało ogłoszone wyznanie wiary Kościoła. Cesarz Konstancjusz, sprzyjający arianon, w rzeczywistości chciał politycznego rozwiązania problemu teologicznego nie uwzględniajac jednak faktu, że kompromis religijny podważy prawdę o Bogu. Na kanwie tych wydarzeń zasadniczą kwestią stanie się precyzyjne określenie pojecia religii prawdziwej. Autor artykułu podjął badania nad różnymi znaczeniami terminu religio w pismach Biskupa Poitiers. Analiza tekstów pozwoliła na zaprezentowanie jego rozumienia religii, a zwłaszcza, wskazanie kryteriów określających zarówno religię jak i Kościół, który również może być rozumiany pod pojęciem religii. Jak konkluduje Autor dla św. Hilarego jedyną, prawdziwą religią jest ta, która została objawiona przez Boga, On sam ją zapoczątkował na ziemi. Dodatkowo religia ta jest zgodna z prawem, ponieważ pochodzi od Boga, który jest jego autorem. Hilary pokazuje wyraźnie, że prawda religijna nie ma prowieniencji ludzkiej, ale jest prawdą ze względu na to, co objawił Bóg. Stąd też postulaty Hilarego pod adresem cesarza, który nie może działać w Kościele jako absolutny pan i traktować Kościoła jako religii pogańskiej. Kościół jest depozytariuszem prawdy otrzymanej od Boga jak również wskazówek odnośnie do właściwego i należnego Bogu kultu i nie może odejsć od tego nawet za cenę konfliktu z cesarzem.
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Hardy, René. "L'ultramontanisme de Laflèche : genèse et postulats d'une idéologie." Articles 10, no. 2-3 (April 12, 2005): 197–206. http://dx.doi.org/10.7202/055461ar.
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L'ouvrage de l'abbé Laflèche, Quelques considérations sur les rapports de la société civile avec la religion et ta famille, a d'abord été publié sous forme d'articles dans le Journal des Trois-Rivières. L'auteur y exprimait là, en 1866, plus d'un an après la publication du Syllabus (8 décembre 1864), l'ensemble de ses conceptions politiques, sociales et religieuses. L'année même de cette publication, Eusèbe Sénécal, éditeur de Montréal, réimprimait ces écrits dans un petit volume in-16° constituant 260 pages. Désormais la pensée de Laflèche, déjà transmise aux quelques 500 familles abonnées au journal trifluvien et aux centaines de membres des « Cercles de lecture », connaîtra une large diffusion par l'intermédiaire des bibliothèques curiales, paroissiales et collégiales. Encore en 1909, on en conseille la lecture aux étudiants du grand séminaire des Trois-Rivières. L'auteur se propose d'établir la supériorité du pouvoir spirituel sur le pouvoir temporel et de définir les rapports entre la société civile, la religion et la famille, afin de contrecarrer le courant moderne de la « séparation absolue de l'ordre social d'avec l'ordre religieux » et de conjurer le danger du « libéralisme indépendant et antichrétien ». Or les dangers que perçoit Laflèche ne sont pas exclusifs au Québec. Une dialectique de réfutation de ces mêmes erreurs a déjà été élaborée par les ultramontains français, et tout d'abord par leur chef de file, Félicité de Lamennais, et son disciple immédiat, l'historien René-François Rohrbacher. Ceux-ci avaient établi, le premier dans l'Essai de 1820 et le second dans Y Histoire universelle de l'Église catholique, que la raison générale, c'est-à-dire les « croyances élémentaires de la société », transmises par la tradition, était le seul moyen d'atteindre la vérité. Ils démontraient qu'il n'y avait pas de société ou d'autorité sociale sans religion et d'ordre social sans autorité spirituelle. Laflèche s'approprie cette dialectique autoritaire basée sur la foi et, comme l'écrit Xavier de Montclos à propos de Lamennais, il cherche la vérité traditionnelle dans la Révélation, dans l'histoire religieuse et profane et dans la philosophie. Mais en philosophie, il fait abstraction d'un siècle, celui des Lumières, et en histoire, il ne s'attaque au XIXe que pour en démontrer la déviation de la ligne de pensée traditionnelle. En recherchant la vérité sur les fondements de la famille des gouvernements et des sociétés, l'auteur des Considérations nous livre aussi ses conceptions sur le nationalisme, le travail, l'éducation, l'émigration aux États-Unis, la mission providentielle des Canadiens français et la politique, autant de thèmes développés dans le présent exposé.
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Nikołajew, Jerzy. "Status kapelanów duszpasterstw specjalnych w ukraińskim systemie prawnym." Studia z Prawa Wyznaniowego 21 (December 18, 2018): 183–204. http://dx.doi.org/10.31743/spw.186.
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Ukraińskie duszpasterstwo wojskowe posiada najbardziej rozwinięte struktury organizacyjne. Wpływ na to miały wydarzenia związane z rosyjską aneksją Krymu oraz wojną hybrydową w Donbasie. Także duszpasterstwo więzienne zostało zorganizowane w oparciu o struktury zakładów karnych i aresztów śledczych. Natomiast duszpasterstwo policyjne wymaga wprowadzenia nowych rozwiązań legislacyjnych. Poza tym Kościół greckokatolicki na Ukrainie utworzył własne struktury diecezjalne dla potrzeb duszpasterstw specjalnych a pozostałe wspólnoty religijne kapelaństwo w wojsku, policji i więziennictwie zorganizowały jedynie w formie szczątkowej. Opracowanie dotyczy funkcjonowania duszpasterstwa wojskowego, policyjnego i więziennego na Ukrainie. Przeprowadzona została analiza unormowań prawnych i praktyki w tym zakresie. Celem badań było wskazanie możliwych rozwiązań legislacyjnych, polegających np. na wydaniu przepisów państwowych gwarantujących opiekę religijną w formie duszpasterstw specjalnych. Stąd na końcu artykułu sformułowane zostały stosowne wnioski i postulaty
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Ottuh, Peter O. O., and Mary O. Jemegbe. "Communication in Religion and Its Integrative Implications for Society." PINISI Discretion Review 4, no. 1 (July 30, 2020): 1. http://dx.doi.org/10.26858/pdr.v4i1.14524.
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Looking at religion from the lens of social theory system, one cannot but, postulate that religion is an expression of the relationship that exists between human beings and the divine. This religious expression by individuals accumulates into plethora of communication within a given society. This paper is solely concerned with communication in religion and religious communication and how they play integrative role in the social cohesion of human society. Methods adopted to achieve the above task are the phenomenological and evaluative methods with support of secondary sources. The research reveals that communication in religion and religious communication are strong and essential agents of social change in any human society; and that, they have also enhanced the lives of individuals in terms of social, moral, mental, spiritual, economic and cultural well-being. The paper concludes that the communicative power of religion should not be underrated by individuals, society and government. And that religion should be used to communicate effectively and positively for the integration and development of modern society.
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Rindermann, Heiner, and Noah Carl. "Human Rights: Why Countries Differ." Comparative Sociology 17, no. 1 (February 20, 2018): 29–69. http://dx.doi.org/10.1163/15691330-12341451.
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AbstractCountries differ with respect to human rights. Using the cross-countryciridata (Cingranelli & Richards), the authors tested two theories. The cognitive-moral enlightenment theory going back to Piaget and Socrates postulates that individuals and nations with higher levels of cognitive ability think and behave in a way more conducive to human rights. The culture-religion theory going back to Weber, Sombart and Voltaire postulates that different religious beliefs shape attitudes, and propel societies toward institutions that are more or less supportive of human rights. Cognitive ability had a positive impact on human rights but its effect varied depending on the country sample. More important was religion, both in cross-sectional and longitudinal models. Percentage of Christians had a positive impact (r= .62, total effectβ= .63), percentage of Muslims had a negative one (r= −.57, total effectβ= −.59). Political institutions are highly correlated with human rights, but religion is the decisive background factor.
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Tassi, Nico. "The ‘postulate of abundance’. Cholo market and religion in La Paz, Bolivia." Social Anthropology 18, no. 2 (May 10, 2010): 191–209. http://dx.doi.org/10.1111/j.1469-8676.2010.00104.x.
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Grzybek, Grzegorz, and Liliya Morska. "The ethical dimension of erotic self-education and development ethics." Ethics & Bioethics 10, no. 1-2 (June 1, 2020): 69–77. http://dx.doi.org/10.2478/ebce-2020-0001.
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AbstractThe ethical dimension of sexual education can referred to morality, religion and the ethos of life. Morality and religion exert pressure on certain behavior patterns. “Ethical eroticism” in relation to the theory of Development ethics implies a positive integration of sexuality with the ethos of life. “Ethical eroticism” in this area is not identical to sexual morality. Sexual morality is an external element as comprehended by a person, while “ethical eroticism” based on the ethos of life expresses a person’s moral subjectivity. In the principles of development ethics, the emphasis is shifted to individual development, which is the reason for propounding the postulate of erotic self-education.
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George Phillips, Winfred. "Blanshard's Ethics of Belief and Metaphysical Postulates." Religious Studies 27, no. 2 (June 1991): 139–56. http://dx.doi.org/10.1017/s0034412500020801.
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In Brand Blanshard's major defence of reason in religion, Reason and Belief, he criticizes both Roman Catholics and Protestants for advocating contradictory theological doctrines and for believing beyond what the evidence supports. Claiming belief to be an ethical matter, with one morally responsible for one's religious beliefs, he holds that one is morally obligated in such metaphysical matters to believe only what the evidence warrants. Blanshard finds that religious beliefs typically fail to meet the standard of this ethics of belief, and thus his ethics appears inhospitable to religious belief.
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Drozdowski, Mariusz Robert. "Postulaty religijne w wystąpieniach kozackich pierwszej połowy XVII wieku." Poznańskie Studia Slawistyczne, no. 10 (June 4, 2016): 85. http://dx.doi.org/10.14746/pss.2016.10.6.
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DOLE, ANDREW. "Schleiermacher and Otto on religion." Religious Studies 40, no. 4 (October 26, 2004): 389–413. http://dx.doi.org/10.1017/s0034412504007036.
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Rudolf Otto is often spoken of as continuing the tradition of reflection on the nature of religion inaugurated by Schleiermacher. I argue that, on the contrary, there are important differences between Schleiermacher's and Otto's accounts of religion. Otto opposed naturalistic analyses of religion which threatened Christianity's claims to truth, and saw Schleiermacher as providing insufficient resources for resisting such analyses. Otto's grounding of his own religious epistemology in the work of Jakob Friedrich Fries provided him with an explicitly supernatural ‘religious a priori’, and thus provided a universal legitimating ground for religion which resists naturalistic analysis. Schleiermacher, in contrast, explicitly ruled out the sort of ‘experience of the holy’ postulated by Otto by denying both the ‘givenness’ of God in experience and supernatural intervention in the natural order. Further, Schleiermacher's appreciation of humanity's embeddedness within ‘the system of nature’ led him to embrace the view that religion, like any natural phenomenon, is an appropriate subject for scientific investigation.
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Kamppinen, Matti. "Religion from the Viewpoint of Tradition Ecology – Lauri Honko’s (1932–2002) Contribution to Comparative Religion." Temenos - Nordic Journal of Comparative Religion 50, no. 1 (June 16, 2014): 13–38. http://dx.doi.org/10.33356/temenos.46247.
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In this article I propose to analyze Lauri Honko’s contribution in comparative religion in terms of tradition ecology, the general research framework Honko himself saw – at least in retrospect – as the unifying theme in his work. My aim is to provide an analytical account of his theoretical contribution in the study of religion that started already in his dissertation Krankheitsprojektile (1959) and culminated in his last major work, Textualising the Siri Epic (1998). Lauri Honko’s research topics ranged from folk beliefs, myths and rituals to ethnomedicine, oral epics and cultural identity. Yet religion, understood as culturally mediated interaction with the culturally postulated supernatural entities, remained one of his constant objects of interest. Moreover, I will argue that the fluid nature of contemporary post-secular religiosity is well captured by the tradition-ecology tools developed by Honko. I will end up by discussing the contribution of Honko’s doctoral students in comparative religion and folkloristics.
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Zdunkiewicz-Jedynak, Dorota. "Czy zagraża nam język popchrześcijaństwa? O nowych zjawiskach w polskim dyskursie religijnym pierwszych dekad XXI wieku." Artes Humanae 1 (May 9, 2016): 125. http://dx.doi.org/10.17951/arte.2016.1.125.
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Komunikacja religijna nie pozostaje obojętna wobec komercjalizacji i homogenizacji kultury. Realizacji postulatu tzw. nowej ewangelizacji, by zanurzać dyskurs religijny w doświadczeniu człowieka XXI w., powinno towarzyszyć respektowanie ograniczeń w implementowaniu języka, gatunków i ikon popkultury do sfery komunikacji dotyczącej doświadczenia religijnego. W artykule zanalizowano takie wytwory współczesnej katolickiej kultury religijnej, jak internetowe memy ewangelizacyjne oraz przedmioty codziennego użytku (np. akcesoria kuchenne, ubrania), które służą jako nośniki treści religijnych, lub współczesne dewocjonalia i gadżety (np. wypisy biblijne w kształcie Biblii do żucia czy modlitewniki stylizowane na wyroby aptekarskie). Wskazano zagrożenia wynikające z dopasowania dyskursu religijnego do standardów popkulturowych i komercyjnych: uprawianie ewangelizacji w sposób intelektualnie niewymagający i czysto pragmatyczny nie prowadzi do duchowego rozwoju; nie czyni odbiorcy bardziej zdolnym do refleksji religijnej. Właściwa omówionym w artykule gatunkom wypowiedzi i zabiegom ewangelizacyjnym potoczna forma odbiera powagę treści tych przekazów. Umieszczenie treści religijnych w obszarze popkultury i komercji wprawdzie je upowszechnia, ale jednocześnie spłyca i zniekształca ich sens.
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Golo, Ben-Willie Kwaku, and Joseph Awetori Yaro. "Reclaiming Stewardship in Ghana: Religion and Climate Change." Nature and Culture 8, no. 3 (December 1, 2013): 282–300. http://dx.doi.org/10.3167/nc.2013.080304.
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The hydra-headed nature of climate change—affecting not just climate but all other domains of human life—requires not just technological fixes but cultural innovation. It is impossible to ignore a devoutly religious majority in Ghana, a nation where diverse religious communities' perspectives on climate change and their views on the way forward are crucial. This article aims to empirically explore how Christian, Islamic, and indigenous African religious leaders view the challenges of climate change and what countermeasures they propose. Interestingly, most our informants have indicated that the reasons for the current environmental crisis are, in equal degree, Ghana's past colonial experience and deviation from religious beliefs and practice, while the main obstacle to sustainable development is poverty. There was unanimity on the reclamation of religious values and principles that promote the idea of stewardship as a way forward toward a sustainable future. This, however, functions more as a faith claim and a religiously inspired normative postulate than a program of concrete action.
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Belov, Vladimir N., Aleksandra Yu Berdnikova, and Yulia G. Karagod. "Immanuel Kant and Herman Cohen’s philosophy of religion." Vestnik of Saint Petersburg University. Philosophy and Conflict Studies 37, no. 1 (2021): 30–40. http://dx.doi.org/10.21638/spbu17.2021.103.
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The article analyzes the main characteristic features of the philosophy of religion of the founder of the Marburg school of neo-Kantianism Hermann Cohen. Special attention is paid to Cohen’s criticism and reinterpretation of Kant’s “practical philosophy” from the point of view of the philosophy of religion: Cohen supplements and expands Kant’s provisions on moral law and moral duty, interpreting them as divine commandments. The authors emphasize the fundamental importance for Cohen of the “internal similarity” between Kant’s ethical teaching and the main provisions of Judaism. The sources of Kant’s own ideas about the Jewish tradition are shown, which include the work of Moses Mendelssohn “Jerusalem” and the “Theologicalpolitical treatise” by Baruch Spinoza. Cohen’s criticism of these works is analyzed an much attention is paid to the consideration of Cohen’s attitude to Spinoza’s philosophical legacy in general. The interpretation of the postulates of Judaism by Cohen (and their “inner kinship” with Kant’s moral philosophy) in ethical, logical, and political contexts is presented. Cohen’s understanding of such religious-philosophical and doctrinal phenomena as law, grace, Revelation, teaching, the Torah, messianism, freedom, the Old Testament and the New Testament, etc. is provided and analyzed. The main points of Cohen’s religious teaching as “ethical monotheism” are considered; in particular, the authors analyze his understanding of the idea of God as “the only one”, which is highlighted in the works of Paul Natorp. It is concluded that Cohen’s philosophy of religion, which is based on the postulates of Judaism as well as Kant’s “practical philosophy”, could be characterized by the terms “ethical monotheism”, “universalism” and “humanism”.
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Quatrini, Francesco. "Jesus Nazarenus Legislator." Church History and Religious Culture 97, no. 1 (2017): 53–70. http://dx.doi.org/10.1163/18712428-09701002.
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This article examines the manuscript, entitled Jesus Nazarenus Legislator, written by Adam Boreel against the De Tribus Impostoribus. The analysis focuses on three main aspects of the manuscript. First, I give some information about De Tribus Impostoribus. Second, I trace the history of the writing of Boreel’s book. To this end, I will mainly take into consideration the correspondences of Henry Oldenburg and John Worthington. Last, I show that Boreel postulates a rational Christian religion and that he places emphasis on the practical aspects of this religion. For this reason, all humankind can accept it. In conclusion, I will sum up the results obtained from my analysis of the Jesus Nazarenus Legislator; I will also suggest that Boreel’s ideas could be read in light of the discussion on adiaphora in the Christian religion.
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Oster, Angela. "Moderne Mythographien und die Krise der Zivilisation." Zeitschrift für Ästhetik und Allgemeine Kunstwissenschaft Band 51. Heft 2 51, no. 2 (2006): 79–108. http://dx.doi.org/10.28937/1000107604.
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Im Verlauf seiner Rezeption hat der Medea-Mythos kontinuierlich einen wichtigen Stellenwert in der Reflexion des zivilisatorischen Krisenbewußtseins eingenommen. Dieser Prozeß kulminiert in der Moderne, innerhalb derer die Medea-Version von Pier Paolo Pasolini einen exzeptionellen Stellenwert einnimmt. Pasolinis umsichtige und vielschichtige Cinematopoetik kombiniert den antiken Mythos mit religionswissenschaftlichen Quellen und enttarnt dabei den Begriff des gesellschaftlich ›Natürlichen‹ als ideologische Setzung. Der Ideologie des vorgeblich Natürlichen setzt die pasolinische Medea eine ethnoästhetische Mythographie entgegen, die vor allem das Postulat des zivilisatorischen Fortschritts anzweifelt. Die Rehabilitierung des sakralen Mythos kann in der Moderne zwar nurmehr scheinhaft stattfinden. Doch ist es eben die Fiktion der Mythopoiesis, welche ihr in der modernen Welt einen (wenn auch imaginären) Sinnzusammenhang garantiert. In the history of its reception, the myth of Medea has always been of prime importance for reflections on an awareness of civilization crisis. This process culminates in the modern age, and especially so with Pier Paolo Pasolini’s exceptionally significant version of the Medea story. Pasolini’s far-seeing and complex poetics of cinema combines the ancient myth with sources drawn from the history of religions and thereby exposes the concept of social naturalness as ideologically posited. Against an ideology of the allegedly natural, his „Medea“ brings to bear an ethnoaesthetic mythography, which casts doubt on the postulate of the progress of civilization. To be sure, in the context of modernism, a rehabilitation of religious myth is impossible except in a mode of aesthetic illusion. But it is the fiction of ›mythopoiesis‹ which assures that such an enterprise can make sense, if only in an imaginary way.
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Kaninska, Maja. "Psychology of Nationalism and Religion on Example of Serbi-an Orthodox Church for a Period 1980-2000 (At the End of 20th Century)." European Journal of Behavioral Sciences 3, no. 2 (December 30, 2020): 39–51. http://dx.doi.org/10.33422/ejbs.v3i2.481.
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This paper is to show nationalism through psychological perspective as a world's widespread phenomenon which impacts to internal social, economic and political radical changes. Religion as a nationalism itself has an ideological structure, and there is a fundamental explanation for that. Religion, because of its eternal character, has an exclusive, omnipresent pattern with its constituent elements (religious beliefs and feelings, rituals and symbols, as well as the fifth element) – and finally clergy, that psychologically fulfil human spiritual needs. Influenced by, usually, unpleasant historical events and many social changes, religion very often played a role in maintaining some visions that have always been of special significance to human. Process of secularization brought to religion marginalized position in society and it was reduced mainly to its elementary activity (in Christianity, those would be ceremonies related to baptism, matrimony, burial). However, its ideological postulates remained in the function of the new secular environment and manifested themselves with recognizable religious characteristics, which is given in the paper through a theoretical psychological approach.
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Zeller, Jan Patrick, Oleksandr Taranenko, and Gerd Hentschel. "Language and religion in Central Ukraine." International Journal of the Sociology of Language 2019, no. 260 (November 26, 2019): 105–30. http://dx.doi.org/10.1515/ijsl-2019-2050.
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Abstract This article investigates the relationship between linguistic preferences, religiousness and religious denomination in Central Ukraine. On the one hand, the Ukrainian linguistic situation is characterized by the co-existence of Ukrainian, Russian and substandard forms of Ukrainian Russian mixed speech, on the other hand, the Orthodoxy in Ukraine is split into different denominations. In Central Ukraine, most notably the conflict between the Kyїv and the Moscow Patriarchate is relevant. For both linguistic and religious affiliation, a correlation with political preferences has been postulated, and, in a similar vein, a connection between religious denomination and the degree of religiousness on the one hand, and different aspects of linguistic affiliation, i. e. language usage and native language, as well as attitudes toward substandard speech on the other hand. Based on field work from 2014, we show that there is no preference for the Russian language among members of the Moscow Patriarchate in comparison to those of the Kyїv Patriarchate, and only a slightly more pronounced preference towards substandard forms of mixed speech among respondents with lower degrees of religiousness. Overall, the results argue against the existence of a “language conflict” in the Ukrainian population, outside the elites.
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Long, Fiachra. "Blondel's Religious Postulate in Action (1893)." Irish Theological Quarterly 61, no. 1 (March 1995): 57–69. http://dx.doi.org/10.1177/002114009506100105.
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Nasibullov, K. I. "“Rethinking the Tradition”: about young believers seeking their own path within Islamic Spirituality." Minbar. Islamic Studies 14, no. 2 (June 27, 2021): 427–51. http://dx.doi.org/10.31162/2618-9569-2021-14-2-427-451.
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In the modern world, as noted by researchers (P. Berger, D. Hervieu-Léger, etc.), there is an increasing individualization of religion. Believers are increasingly constructing their own religion, using symbolic resources of different religious systems. The article describes three stories of young believers studying in Muslim educational institutions of Tatarstan. The paper also reveals the main stages of their spiritual quest. Young people are critically rethinking their own religious traditions. Their further religious choices turn out to be closely related to the changes in their personal lives and refer to the realization of their key life interests. A new understanding of religion gives young people a desire to benefit the entire Muslim community and provides them with an openness to social creativity. These stories show three options for rethinking a man’s religious tradition: the transition to Islam from Orthodoxy; creative combination of the postulates of Islam and Buddhism; and also a new understanding of Islam, different from that of the older generation.
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Jedliński, Marek. "Rosyjska opozycja wobec świata modernizmu." Studia Rossica Posnaniensia, no. 42 (June 19, 2018): 19–30. http://dx.doi.org/10.14746/strp.2017.42.2.
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Modernity is typically defined as a post-traditional historical period. Central to modernity is emancipation from religion and consequent secularization. In my article I analyze and interpret the ideological foundations of contemporary Russian neo-Euroasianism. This movement is led by Alexander Dugin, an important representative of Russian traditionalism and conservatism. What he postulates is to build an ideocratic orthodox-soviet state, which should include Ukraine.
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WIEBE, PHILLIP H. "Finite spirits as theoretical entities." Religious Studies 40, no. 3 (August 11, 2004): 341–50. http://dx.doi.org/10.1017/s0034412504007073.
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Finite spirits can be plausibly viewed as entities postulated by a theory, comparable to the position on mental states and processes developed in the latter part of the twentieth century. This position is developed here by reference to the account in the synoptic gospels of the exorcism of the Gadarene demoniacs. The role played by specifying causal relationships between postulated entities and objects whose existence is not in doubt is examined. Also, various features of theories are discussed in relation to this example, viz. theory-laden description, classifying theories as naturalistic or supernaturalistic, kinds of evidence, and the importance of the method of hypothesis (or abduction) in critically scrutinizing the claims of religion.
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Bermejo, Diego. "El giro democrático en el debate secularismo-religión." Isegoría, no. 57 (November 17, 2017): 571. http://dx.doi.org/10.3989/isegoria.2017.057.08.
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La presencia revitalizada de la religión en el contexto globalizado de una sociedad- mundo, tan moderna como religiosa, no acontece únicamente como resultado sociológico del desmantelamiento del mundo postcolonial –que desmiente de hecho el pronóstico secularista del ocaso de la religión y que dota al fénomeno del pluralismo de una complejidad y virtualidad ética/política impensadas–, sino también como resultado de la crisis de la razón moderna y sus postulados, que se revela incapaz de justificar desde el monismo ético racionalista la convivencia política. La crisis de fundamentación racional última afecta tanto a las pretensiones fundamentalistas de la religión –impidiendo una lectura precipitadamente triunfalista del llamado “retorno de la religión” en la “sociedad postsecular”– como a las pretensiones secularistas de negación de toda virtualidad ética y política de la religión en la esfera pública. El giro democrático, antiautoritario y antidogmático, postulado coherentemente en la crisis de la modernidad por tres representantes de la filosofía postmetafísica, hermenéutica y pragmatista, tales como Vattimo, Habermas y Rorty, sitúa el debate entre secularismo y religión en claves no de verdad, sino de solidaridad.
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Porcu, Elisabetta. "Religion, Second Modernity and Individualization in Japan." Journal of Religion in Japan 7, no. 2 (December 12, 2018): 126–44. http://dx.doi.org/10.1163/22118349-00702002.
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AbstractDrawing on the theory of second modernity and individualization postulated by Ulrich Beck and his colleagues, Japanese sociologists have noted that a radical shift in Japan’s societal structure and modes has occurred since the mid-1990s, when institutions that had so far maintained a stable social order and integrated society started to collapse (Suzuki et al. 2010). In this context, religion too has no longer been able to provide stability and support to individuals, and its role in public life has been reduced. One of the most cited consequences has been the lack of trust in religious institutions that has led individuals to sever their ties with them. This has affected religious organizations dependent on traditional family ties, in particular Buddhist temples. Against this backdrop, this paper reflects on how some recent outreach activities carried out by religious institutions in contemporary Japan are the result of a crucial transformation of their configurations and structure rather than a representation of the same old patterns in new clothes. To this end, the paper focuses on the attempts made by the resident priest of an urban temple to come to terms with conditions proper to second modernity, where uncertainties and “risks” have replaced stability and security, and categories such as the family and religion have been destabilized.
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Mansilla, H. C. F. "La religión entre la crítica racionalista y las corrientes posmodernistas." Diánoia. Revista de Filosofía 48, no. 51 (September 1, 2016): 97. http://dx.doi.org/10.21898/dia.v48i51.378.
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<p class='p1'>La crítica racionalista de los fenómenos religiosos se originó en la Antigüedad clásica y posteriormente en la Ilustración y continuó hasta el posmodernismo actual. Los aportes de Ludwig Feuerbach, Karl Marx, Sigmund Freud y Friedrich Nietzsche han sido decisivos. Estos análisis de la religión, centrados en el desilusionamiento sistemático, son reconstruidos someramente y sometidos a crítica. El artículo plantea la necesidad de una religiosidad intelectual, pero se distancia del primer protestantismo (Martín Lutero) y de sus consecuencias sociopolíticas. Se postula la continuada necesidad de un primer principio que dé sentido a todos los otros fenómenos y que evite el relativismo total.</p>
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Sarkar, Abhigyan, and Juhi Gahlot Sarkar. "Sing Hosanna for the brands: the process of substituting religion with brand." Society and Business Review 12, no. 1 (February 13, 2017): 33–45. http://dx.doi.org/10.1108/sbr-02-2016-0015.
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Purpose Extant research shows that individual’s relationship with brand can be structurally similar to both interpersonal love relationship and religious relationship. A stream of consumer research states that individual can love a brand like a person loves another person. Another stream of consumer research postulates that individual can perceive brand equivalent to religion, and even substitute religion with brand. Research is scarce connecting these two different paradigms of brand relationship, given that interpersonal relationship is not necessarily as devotional as religious relationship. The purpose of this paper is to conceptualize the psychological process through which an individual can substitute his/her religion with brand. The basic theoretical premise of this substitution behaviour is the proposition that brand meanings can be perceived as equivalent to religious meanings. Design/methodology/approach This paper has conducted an integrative review of selected extant research related to individual-brand relationships, interpersonal relationships and religiosity. Findings This paper develops a consumer response hierarchy model showing the inter-related psychological processes through which an individual can substitute his/her religion with brand. The model forms the basis for the discussion of theoretical contributions and managerial implications. Originality/value The value of this conceptual paper lies in developing a process model for the first time in the area of consumer-brand relationship domain explaining the stage-wise psychological processes through which individual can move from mere cognitive brand satisfaction towards perceiving brand as substitute of religion.
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Bagger, Matthew C. "The Miracle of Minimal Foundationalism: Religious Experience and Justified Belief." Religious Studies 29, no. 3 (September 1993): 297–312. http://dx.doi.org/10.1017/s0034412500022356.
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Once we accept anyone's postulates he becomes our professor and our god: for his foundations he will grab territory so ample and so easy that, if he so wishes, he will drag us up to the clouds. MontaigneDuring the last fifteen years, the community of philosophers interested in religion has evinced a waxing concern with the justificatory value of religious experiences for theism. Two parallel but largely discrete debates have appeared in the literature.
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Niewiadomska, Iwona, Krzysztof Jurek, Joanna Chwaszcz, Patrycja Wośko, and Magdalena Korżyńska-Piętas. "Personal Resources and Spiritual Change among Participants’ Hostilities in Ukraine: The Mediating Role of Posttraumatic Stress Disorder and Turn to Religion." Religions 12, no. 3 (March 10, 2021): 182. http://dx.doi.org/10.3390/rel12030182.
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The theory of conservation of resources (COR) can be used for searching mechanisms which explain spiritual changes caused by trauma. The aim of this paper was to analyze the relationship between distribution of personal resources and spiritual change, as well as the mediating role of posttraumatic stress disorder (PTSD) and turn to religion (stress coping strategy) in this relationship among participants’ hostilities in Ukraine. A total of 314 adults—74 women and 235 men—participated in the study. The mean age was 72.59. Polish adaptation of Hobfoll’s Conservation of Resources-Evaluation (COR-E), the Posttraumatic Stress Disorder (PTSD) Checklist—Civilian Version (PCL-C), the Inventory for Measuring Coping with Stress (MINI-COPE), and The Posttraumatic Growth Inventory (PTGI) were employed in the research. The mediating role of posttraumatic stress disorder and turn to religion in relationship between personal resources loss and spiritual change was confirmed. The turn to religion plays the role of mediator in relationship between personal resources gain/assigning value to personal resources and spiritual change. The results justify the postulate of conducting further research in the field of testing models which take into account the relationship between posttraumatic stress disorder, religious coping stress, and posttraumatic spiritual change. The conducted analyses should include the assumptions of the COR theory as well as psychological, social, and situational factors that could generate spiritual change.
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Smith, Marilyn Schwinn. "‘Bergsonian Poetics’ and the Beast: Jane Harrison's Translations from the Russian." Translation and Literature 20, no. 3 (November 2011): 314–33. http://dx.doi.org/10.3366/tal.2011.0034.
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This paper traces Jane Harrison's study of Russian language, literature and culture to the shift in her understanding of primitive religion, from her adumbration of the theories Henri Bergson and Emile Durkheim in Themis (1912) to the translation of Aleksei Remizov's Russian animal tales in The Book of the Bear (1926). Formulated during the Great War, Harrison's theory regarding consciousness, language, and totemism postulated Russia as an antidote to the excesses of rationalism (often associated, in her writings, with Germany).
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Poggi, Alfredo Ignacio. "Hacia una teoría literaria post-secular: repensando la crítica liberal de la religión a través de Flora Tristán, Paul Gauguin y Vargas Llosa en "El paraíso en la otra esquina"." Pasavento. Revista de Estudios Hispánicos 8, no. 1 (March 1, 2020): 75–94. http://dx.doi.org/10.37536/preh.2020.8.1.686.
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Este artículo postula que la crítica a la religión es la temática central de la novela El paraíso en la otra esquina, brindando una alternativa al desafío crítico de encontrar un factor unificador de las dos historias de la obra, tanto de Flora Tristán como de Paul Gauguin. Utilizando el concepto post-secular de Jürgen Habermas, las tres hipótesis de la secularización de José Casanova, la crítica a una visión esencialista de la religión de Talal Asad y los tres estadios del desarrollo secular de Charles Taylor, este análisis tiene el objetivo de cuestionar la oposición binaria entre lo secular y lo religioso que permea la obra de Vargas Llosa. A través de una revisión de la narrativa de la secularización, eurocentrista y moderna, presente en la novela, se intenta puntualizar la vaguedad de la definición de lo religioso, la porosidad del cuadro inmanente creado por el autor, y la resistencia del lector a una oposición binaria transhistórica que sugiere potencialidades humanas naturales, las cuales se realizan al liberarse de la religión
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Edwards, Mr Colin. "Rahula and the Liberal Buddha." Buddhist Studies Review 25, no. 2 (December 29, 2008): 232–43. http://dx.doi.org/10.1558/bsrv.v25i2.232.
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This article suggests that the popular western image of the Buddha of the Pali suttas has been influenced by the opening pages of Walpola Rahula’s book What the Buddha Taught. It examines two closely linked qualities postulated by Rahula as attributes of the Buddha: that he is respectful of other religions and that he encourages freedom of thought in his followers. It finds Rahula’s evidence faulty at every turn and goes on to give examples of the Buddha’s and suttas’ disrespectful attitude to other faiths, suggesting that in respect of its ‘exclusivism’, the Buddhism of the Pali suttas is no different from other religions.
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Pavlenko, Pavlo Yuriyovych. "Roman Imperial Cosmopolitanism as a Factor for the Affirmation of the Universe of Christianity." Ukrainian Religious Studies, no. 51 (September 15, 2009): 101–9. http://dx.doi.org/10.32420/2009.51.2081.
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Many religious and secular studies have already been devoted to questions concerning the Christian religion. However, even today, the problem of the origins of Christianity, the birth and formation of its doctrine, studies of the early stage of its existence remain such that they can not be considered definitively. Thus, Soviet religious studies, being held captive by Marxist "canonical" ideas about religion in general, and ideological postulates about early Christianity in particular, could operate only on a number of hypotheses, according to which, as a matter of fact, the origins of Christianity were first deduced from the social and economic phenomena. found among the slaves of the Roman Empire. Not being able to accurately reveal the theoretical sources of Christianity, Marxist science thus removed itself from the study of a whole set of factors that not only determined the emergence of Christianity itself, but also ideologically determined its entire fate.
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Wender, Andrew M. "Beyond Resurgent ‘Islamists’ and Enlightened ‘Secularists’." Sociology of Islam 2, no. 3-4 (June 10, 2014): 268–82. http://dx.doi.org/10.1163/22131418-00204010.
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This article analyzes emblematic media, policymaking, and scholarly discourses depicting religion within states and societies affected by the Arab uprisings. By early 2011, supposed expert assessments emanating from outside the Middle East, as well as some voices within the region, postulated that the uprisings were about citizens’ worldly strivings, rather than clerics’ claims to transcendent truth—only to shift, subsequently, to plaintive assertions that ‘Islamists’ were now emerging from hiding to ‘hijack’ the ‘Arab Spring’ from ‘secular’ activists. The article deconstructs the oppositional pair ‘Islamist/secularist’, and related identifiers like ‘fanatic’ and ‘terrorist’, to investigate the reductionist construction of Islam, and binary conceptions of religion and secularity, that are thereby intimated. Ultimately, it is asked whether the uprisings might pose a signal opportunity for questioning the constrained horizons, and lost possibilities for human freedom, fulfillment, and connection with the sacred, of discourses that objectify and delimit religious experience.
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Zuckert, Rachel. "Hidden Antinomies of Practical Reason, and Kant’s Religion of Hope." Kant Yearbook 10, no. 1 (October 4, 2018): 199–217. http://dx.doi.org/10.1515/kantyb-2018-0010.
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AbstractIn the Critique of Practical Reason, Kant argues that morality obliges us to believe in the immortality of the soul and the existence of God. I argue, however, that in two late essays – “The End of All Things” and “On the Miscarriage of all Philosophical Trials in Theodicy” – Kant provides moral counterarguments to that position: these beliefs undermine moral agency by giving rise to fanaticism or fatalism. Thus, I propose, the Kantian position on the justification of religious belief is ultimately antinomial. One ought, moreover, to understand Kant’s considered position concerning the immortality of the soul and the existence of God to be similar to that he proposes concerning the theoretical ideas of reason in the Appendix to the Dialectic of the Critique of Pure Reason: they are necessary as regulative ideas guiding moral action, not endorsed or even postulated as propositions. In other words, they are subject matters not of belief, but of hope.
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Anas Burhanuddin. "KAIDAH “PADA DASARNYA PERINTAH BERARTI WAJIB, KECUALI JIKA DALIL MENUNJUKKAN HAL LAIN” DAN PENERAPANNYA PADA BAB MUAMALAH." Al-Majaalis : Jurnal Dirasat Islamiyah 7, no. 2 (May 20, 2020): 69–102. http://dx.doi.org/10.37397/almajaalis.v7i2.140.
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Muamalat (transactions or dealings) is a quarter of the fiqh chapter besides worship, munakahah (marriage) and jinayah chapters. Another perspective, muamalah is half fiqh; because munakahah and jinayah can be put under muamalah. Showing the urgency of the muamalah chapter is being half of the religion. On the other hand, the rules “Basically, the Command Means Obligatory, Unless The Postulate Shows Other Things” is one of the most important rules in ushl al-fiqh. This study examines this rule and its application in the Muamalah chapter. The research method used is a qualitative with a theory implementation approach. The data sources are the books of ushlal-fiqh, fiqh, interpretation, hadith and Arabic. Data collection and analysis are done deductively.
The most important results of this study are as follows: (1) The strongest opinion is that the command basically shows the obligation, unless the postulate transfers it to another meaning. (2) The ushuliyyah rules have enough examples of application in the muamalah chapter, such as: a. Basically the order means mandatory while there is no postulate that diverts it to other meanings, for example the order to return the slave brothers who are sold separately, the order to determine the size of the salam commodity, the order to return goods borrowed and deposited, and the order to sell similar ribawi commodities in tamatsul (such as in the dose or the scales) and taqabud (cash). b. The orders change meaning to sunnah or other meanings if there is a postulate that diverts them to these other meanings. For example, orders to bring witnesses in a sale and purchase transaction, waqf orders, and orders to record debts and credit. (3) Sometimes there are different points of view in understanding the meaning of the command, and whether there is a postulate that diverts it from the meaning of mandatory. For example, the order to take and announce the finding (luqathah) and the order to accept the transfer of receivables to third parties, if the third party is rich (liquid).
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Burkert, Walter. "Pleading for Hell: Postulates, Fantasies, and the Senselessness of Punishment." Numen 56, no. 2-3 (2009): 141–60. http://dx.doi.org/10.1163/156852709x404955.
Full textAbstract:
If the ideal of justice includes effective punishment of offenders, an extension into afterlife must be postulated. This still involves all the questionable aspects and paradoxes of punishment that make rational and enlightened argumentation difficult. A historical survey of ancient tentatives at hell lore shows diverse starting points and interests. There is just a germ of such speculations in Sumerian. When hell fire first appears in Egypt, it goes together with the fear of magic from the dead; in Zoroastrianism and Judaism it is partisan interest which makes the adherents of the wrong religion destined for hell. In Greece we find various ethical and poetical motifs interfering, from the powerful yet enigmatic images in the Odyssey to a general proclamation of punishments in the Hymn to Demeter. The most graphic and horrible descriptions of something like hell are finally found in Plato, whose sources — besides Homer — can be postulated but not identified.
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Zamora, Alejandro. "Hacia una infancia de nuestra historia nacional. Las batallas en el desierto, de José Emilio Pacheco." Revista de El Colegio de San Luis, no. 2 (August 13, 2014): 148. http://dx.doi.org/10.21696/rcsl022011496.
Full textAbstract:
Este artículo es un estudio de las narrativas dominantes que estructuraban las diversas esferas de la vida política, social, íntima y espiritual del México de los años cincuenta, tal como las presenta la novela Las batallas en el desierto, de José Emilio Pacheco. Particularmente, analiza la figura de la infancia (en el personaje de Carlitos) como una instancia resistente a dichas narrativas, y por lo mismo, como una figura crítica privilegiada de los discursos adultos de autoridad (la religión, la política, la raza, la clase social, la moral). El autor postula, por medio de una comparación con estudios científicos sobre los efectos en los niños de los esquemas narrativos totalitarios impuestos por los adultos (la religión), que dichos efectos no son una pura invención o construcción literaria, sino una realidad global a cuya crítica y estudio la literatura puede aportar mucho.
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Bunch, Aaron. "The Resurrection of the Bodyas a “Practical Postulate”." Philosophia Christi 12, no. 1 (2010): 46–60. http://dx.doi.org/10.5840/pc20101214.
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