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Journal articles on the topic 'Religion and belief'
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1
Jyotis, Pradeep. "Humanist, Pluralist, and Dialogical Concepts in Hindu Theology." International Journal of Multidisciplinary Sciences 1, no. 3 (October 31, 2023): 266–73. http://dx.doi.org/10.37329/ijms.v1i3.2739.
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The aim of this research is to describe humanist, pluralist, and dialogical concepts in Hindu theology. The method used is qualitative with a descriptive approach. Human life cannot be separated from the beliefs he holds. These beliefs generally take the form of religion (organized religion). Outside of that, it is often called belief or original religion (native religion). Whatever the name, it all pivots on belief in the Almighty God, who is called by various names. This belief becomes the guidance of life for a person and their group. Religious teachings provide enlightenment and direction in life to their adherents. In living together in society, there are various religions and/or beliefs, and each religion or belief has differences, especially regarding faith (sraddha), the way to connect oneself to Him, and ethics. These differences give color and color to religious life in society. However, they have similarities in certain aspects, for example, regarding humanity.
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Fahruddin, Muhammad Husni, Mahmutarom Mahmutarom, and Ramon Nofrial. "Legal Reconstruction of Freedom of Religion and Belief Principle in Ensuring a Just Legal Treatment." Scholars International Journal of Law, Crime and Justice 6, no. 02 (February 23, 2023): 127–33. http://dx.doi.org/10.36348/sijlcj.2023.v06i02.011.
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This study aims to analyze and find weaknesses in regulations and carry out reconstruction of regulations on freedom of religion and belief in ensuring fair legal treatment in empirical-Juridical Research. The results of the research show that the regulations on freedom of religion and belief in guaranteeing fair legal treatment by realizing legal protection for adherents of religions and minority beliefs are not yet fair as there is still discrimination that occurs to minorities, therefore reconstructing Article 1 of Law Number 1/PNPS/1965 concerning the prevention, abuse, and/or blasphemy of religion and Reconstructing the Law of the Republic of Indonesia Number 1 of 2023 (which will take effect after three years from the date of promulgation or three years after January 2, 2023), Concerning the Criminal Code specifically in Chapter VII concerning Crimes Against Religion, Beliefs, and Religious or Belief Life, Article 300 reads: "Any person in public who" is reconstructed becomes "everyone who" commit acts of a hostile nature; express hatred or hostility; or incitement to violence, or discrimination, against religion, other people's beliefs, groups, or groups on the basis of religion or belief in Indonesia, shall be punished with imprisonment for a maximum of 3 (three) years or a maximum fine of category IV.
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Prayogo, Bagus Edi. "Pros and Cons of Removing the Religion Column in Indonesian Identity Cards (Analysis of the Impact and Regulation on Human Rights)." Contemporary Issues on Interfaith Law and Society 1, no. 2 (July 31, 2022): 131–56. http://dx.doi.org/10.15294/ciils.v1i2.58146.
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The removing of the religious column on the national identity card raised pros and cons. has begun. In one side, there are many beliefs cannot be accommodated by the administration system in religion colomn, but in the other sides, the provision of the beliefs protection instead if religion is still bias. This study aims to analyze the pros and cons of removing of religion identity at the national identity card. The method used at this study is literature study with some comparative analysis of laws and regulations concerning the freedom of religion and belief both national and international legal system. The study found that initially, the aim of removing the religion column was to accommodate the rights of adherents of beliefs, which began to spread to the idea of eliminating the religion column for all religious communities in Indonesia. This study also found that after the issuance of the Constitutional Court decision No. 97/PUU-XIV/2016, adherents of a belief can list their belief in the column of religion on their identity cards. The decision claimed to recognize and include religious beliefs as a new identity column on the KTP is a significant development of the government's commitment to guaranteeing equal rights for all Indonesian people regardless of diversity of religions and beliefs. Furthermore, guarantees for freedom of religion and belief are strictly regulated in Article 28 E and 29 paragraph (2) of the 1945 Constitution. In addition, these guarantees are also regulated in the Law on Human Rights and the ICCPR.
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Wasisto, Muhammad Adiz. "Deconstructing the Privileged Status of Religion over the Status of Belief as the Root of Discrimination towards Kejawen Community." Jurnal Sosiologi Agama Indonesia (JSAI) 5, no. 1 (March 31, 2024): 135–59. http://dx.doi.org/10.22373/jsai.v5i1.4398.
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The Kejawen community, recognized as a belief system rather than a formal religion, faces systemic discrimination in Indonesia. This distinction underpins the country's recognition of its political and legal status, thereby impeding the rights of Indigenous practitioners, including Kejawen followers. Several factors contribute to this systemic discrimination: the Western conception of religion, the dichotomy between religion and belief enshrined in Article 29 of the 1945 Indonesian Constitution, the narrow definition of religion by the Indonesian Department of Religion, the association of indigenous beliefs with communism post-1965, and the application of blasphemy laws aimed at "purifying" religion while sidelining belief systems. This study aims to explore the discriminative dynamics against Kejawen within the binary framework of religion versus belief through qualitative research and critical discourse analysis. It seeks to uncover the ambiguity surrounding the concept of religion in Indonesia, drawing on a wide range of sources, including historical narratives, academic studies, relevant legislation, and judicial rulings. This research indicates a significant bias rooted in the differentiation between "religion" and "belief," primarily originating from Western perspectives on religion. This bias has led to the marginalization of Kejawen and other similar spiritual practices, which are often viewed as lesser compared to world religions.
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Harahap, Indra, and Lidia Afni. "PANDANGAN MASYARAKAT SEI KEPAYANG TERHADAP ILMU PERBANDINGAN AGAMA." Studia Sosia Religia 5, no. 1 (June 7, 2022): 30. http://dx.doi.org/10.51900/ssr.v5i1.12171.
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<em>Religion and religious life are inseparable elements of human life and the cultural system of mankind. Since the beginning of human culture, religion and religious life have been symptomatic in life, even giving the style and form of all cultural behavior. Religion and religious behavior grow and develop from a sense of human dependence on supernatural powers that they feel as the source of their life. Comparative Religion Science is a science that studies the origin of the formation of a religion, the characteristics and structure of a religion as well as what problems are contained in that religion. It is also stated that, Comparative Religion is a branch of science that has an effort to investigate the symptoms and understand the religious aspects or attitudes of a belief as well as its relationship with other religions including similarities and differences. Thus, it will be possible to compare a religion/belief with other religions/beliefs with the aim of recognizing various religions/beliefs and also being able to mediate between the problems that exist in the religious community. So far, the people of Sei Kepayag are still very layman and most of them do not know or even know nothing about Comparative Religion.</em>
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Muñoz-García, Antonio, and Mª Dolores Villena-Martínez. "Sustainable Behavior among Spanish University Students in Terms of Dimensions of Religion and Spirituality." Sustainability 12, no. 2 (January 8, 2020): 470. http://dx.doi.org/10.3390/su12020470.
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Although previous research projects have highlighted the pro-environment and pro-sustainability attitudes of traditional spirituality and religions, there is a lack of studies that explore the way in which expressions of different types of religion and spirituality, as well as measures of belief and non-belief, are related to the evocation of sustainable behaviors. This study, conducted with emerging adults, analysed the relationships between measures of the image of God, religious orientation, the importance of religion and spirituality, religious/spiritual experience, paranormal beliefs and non-belief (religious, spiritual and atheism), as well as altruistic, frugal, environmentally-friendly and equitable behaviors. The results were found to be consistent with the pro-environment character attributed to religion, as well as non-traditional forms of spirituality, indicating their link with sustainable behavior, particularly the measures focusing on belief/non-belief. They also highlighted an effect of the measures of religion/spirituality, indicating the benefit of using multivariate approaches of a qualitative and quantitative nature.
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Williams, Richard N., Carl B. Taylor, and Wayne J. Hintze. "The Influence of Religious Orientation on Belief in Science, Religion, and the Paranormal." Journal of Psychology and Theology 17, no. 4 (December 1989): 350–56. http://dx.doi.org/10.1177/009164718901700405.
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This study examines the relationships among belief in science and in religion and various paranormal beliefs. Tobacyk and Milford (1983) included religious beliefs in a multidimensional scale of belief in the paranormal, reasoning that religion and the paranormal constitute one end of a bipolar dimension, while belief in science defines the other pole. The present study employed the Tobacyk and Milford scales, the Allport and Ross (1967) Religious Orientation Scale, and newly constructed scales of belief in science and astrology. These scales were administered to a total sample of 260 college undergraduates drawn from both a large church-owned university and from a large state university. It was found that religious orientation influenced reported belief in science, religion, and the paranormal. Traditional religious beliefs were not consistently related to paranormal beliefs. Religion and the paranormal do not seem to define one end of a science/paranormal belief continuum. It is argued that belief in religion, science, and the paranormal are three separate, independent dimensions.
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Manese, Rohit Mahatir. "Pembatasan Kebebasan Beragama Dan Berkeyakinan Di Indonesia Serta Implikasinya." Societas Dei: Jurnal Agama dan Masyarakat 8, no. 1 (April 26, 2021): 85–107. http://dx.doi.org/10.33550/sd.v8i1.209.
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This article aims to describe caused the restriction of religion and belief freedom and its implications in Indonesia. The author’s argument on the ownership that limitation of the religion and belief freedom in Indonesia which have mainstreams about religious values and blasphemy. It causes diversity in Indonesia to limited pluralism experience. With the perspective of pluralism, limiting the religion and belief freedom is carried out by the state makes ancestral religions which is not declared as official religions. Apart from making the state that recognizes only six religions, this statement contradicts the Universal Declaration of Human Rights (UDHR) and the International Covenant. By using the literature review method, this article finds that the religion and belief freedom in Indonesia experiences delimited pluralism so this condition brings to negotiated on ancestral religions and intolerance to minority groups. Keywords: Freedom of Religion and Belief; Religious Value; Delimited Pluralism; Discrimination; Intolerance.
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Zhang, Chunni, Yunfeng Lu, and He Sheng. "Exploring Chinese folk religion: Popularity, diffuseness, and diversities." Chinese Journal of Sociology 7, no. 4 (October 2021): 575–92. http://dx.doi.org/10.1177/2057150x211042687.
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Folk religion, as the basis of the religious landscape in traditional China, is a highly syncretic system which includes elements from Buddhism, Daoism, and other traditional religious beliefs. Due to the shortcomings of denomination-based measurement, most previous social surveys have documented a very low percentage of folk religion adherents in China, and found almost no overlapping among religious beliefs. This study offers a quantitative portrait of the popularity, the diffuseness, and the diversity of Chinese folk religion. With the improved instruments in the 2018 China Family Panel Studies, we first observe that nearly 50% of respondents claim to have multiple (two or even more than three) religious beliefs and the believers of folk religion account for about 70% of the population. By using latent class analysis, this article explores the pattern of inter-belief mixing and identifies four typical classes of religious believers: “non-believers and single-belief believers”, “believers of geomancy”, “believers of diffused Buddhism and Daoism”, and “believers embracing all beliefs”. Finally, we find that the degree of commitment varies across these religious classes. Believers of folk religion are found to be less committed than believers of Western institutional religions, but as committed as believers of Eastern institutional religions.
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ZAMULINSKI, BRIAN. "Rejoinder to Mawson." Religious Studies 40, no. 3 (August 11, 2004): 365–66. http://dx.doi.org/10.1017/s0034412504007115.
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In reply to Mawson, I accept that each and every religion includes the self-referential belief that it is true. I seek to show that this admission does not entail that the rest of the beliefs of religions track the truth or that they are not better explained through the religion-as-fiction hypothesis. If that hypothesis is well-grounded, it gives us good reason not to take arguments for religions' non-self-referential beliefs seriously.
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Williams, Jack. "The Feeling of Believing." Implicit Religion 25, no. 1-2 (November 17, 2023): 77–101. http://dx.doi.org/10.1558/imre.24340.
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The last half-century of religious studies scholarship has seen the diminishing importance of belief as a concept of analysis. The putative inaccessibility of beliefs and the concept’s Western Christian provenance has led many scholars of religion to reject the concept. Recent years have seen attempts to rehabilitate the concept of belief, including Kevin Schilbrack’s 2014 Philosophy and the Study of Religions. Schilbrack proposes that by engaging with contemporary philosophical reflection on belief—specifically dispositionalist and interpretationist theories—the traditional critiques of belief can be overcome. The purpose of this paper is to further develop this approach by proposing an additional, currently overlooked, element of belief—its affectivity. This approach builds on current research from enactivist cognitive science and avoids the objections traditionally levelled at belief, while enabling a more sophisticated analysis of power dynamics in religion
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Van Eyghen, Hans. "Religious Belief is Not Natural. Why Cognitive Science of Religion Does Not Show That Religious Belief is Trustworthy." Studia Humana 5, no. 4 (December 1, 2016): 34–44. http://dx.doi.org/10.1515/sh-2016-0022.
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Abstract It is widely acknowledged that the new emerging discipline cognitive science of religion has a bearing on how to think about the epistemic status of religious beliefs. Both defenders and opponents of the rationality of religious belief have used cognitive theories of religion to argue for their point. This paper will look at the defender-side of the debate. I will discuss an often used argument in favor of the trustworthiness of religious beliefs, stating that cognitive science of religion shows that religious beliefs are natural and natural beliefs ought to be trusted in the absence of counterevidence. This argument received its most influential defense from Justin Barrett in a number of papers, some in collaboration with Kelly James Clark. I will discuss their version of the argument and argue that it fails because the natural beliefs discovered by cognitive scientists of religion are not the religious beliefs of the major world religions. A survey of the evidence from cognitive science of religion will show that cognitive science does show that other beliefs come natural and that these can thus be deemed trustworthy in the absence of counterevidence. These beliefs are teleological beliefs, afterlife beliefs and animistic theistic beliefs.
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Turner, Bryan S. "Ritual, belief and habituation." European Journal of Social Theory 20, no. 1 (July 24, 2016): 132–45. http://dx.doi.org/10.1177/1368431016645355.
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It is a common complaint that sociology has little regard for history. One important exception to this standard criticism is the sociology of religion of Robert N. Bellah and his ‘revival’ of Karl Jasper’s notion of the axial age. In this article, Bellah’s evolutionary notions of religion are explored within a debate about historical disjunctures and continuities. A significant challenge to the idea of the continuity of axial-age religions comes from the notion of an Anthropocene. Our relationship to nature has fundamentally changed and the possibilities for ‘improving’ the human body create a significant ontological challenge to the continuity/preservation of embodied practice as the underpinning of axial-age religions. The Anthropocene age presents a turning away from the religious legacies of the past, because biotechnical developments change not only our relationship to nature but they presage a radical change to the human body. Can the axial-age religions as our contemporaries survive the construction of hybrid post-bodies? In conclusion, insofar as there has been a ‘protestantization’ of religions with modernity involving an erosion of habitualized religion, an individualized and dis-embodied religiosity may be compatible with our anthropocenic future, but this possibility represents a discontinuity with the past and not a continuity.
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Rosyadi, Muhammad Sandi. "Facing World Religion Paradigm: Challenges Of Dayak Kaharingan During New Order Era Into Reforms." Jurnal Ilmiah Ilmu Ushuluddin 21, no. 2 (December 30, 2022): 133. http://dx.doi.org/10.18592/jiiu.v21i2.7316.
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Belief, as part of human life, is part of the fundamental rights. However, the increasing number and variety of existing beliefs impact the emergence of standardized beliefs that deserve to be categorized as religion. This paper discusses how one of the original beliefs of the people of Kalimantan, namely kaharingan, cannot be considered a religion because various religious standards hamper it. This paper finds that standardization which begins with the notion of religion, according to EB Taylor, has an impact on a belief that must meet several conditions, such as belief in God, holy scriptures, carriers of religion or prophets, and others. The standardization impacts Kaharingan as a belief that can only be said as a "aliran kepercayaan," not a religion in Indonesia. The rise and fall of the relationship between local religion and the state that occurred during the New Order era and reforms were more or less influenced by this paradigm.
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Wijayanti, Tri Yuliana. "KEBEBASAN BERAGAMA DALAM ISLAM." JURNAL AL-AQIDAH 11, no. 1 (October 11, 2019): 53–64. http://dx.doi.org/10.15548/ja.v11i1.908.
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Every human being is free to choose a religion according to his religious experience and in accordance with his personal beliefs. Freedom of religion also includes the situation conducive for people to choose religion (according to his) and to his religion without restriction and coercion from any party. The challenges of today's religious life in contrast to the issue of religious freedom and the fact of religious plurality. Religious pluralism urged all religions to think practically how to get along with other religious and theological interpret the meaning of the presence of religion and belief.
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Yu, Ping, and Li Zeng. "Rationalizing beliefs." Rationality and Society 26, no. 4 (October 7, 2014): 425–45. http://dx.doi.org/10.1177/1043463114546827.
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This paper studies belief formation for two kinds of religion. The main conclusion is that they follow different mechanisms. Specifically, for religions relying on supernatural powers, people formulate beliefs based on their prior beliefs and experiences, and they may claim their beliefs for some realistic considerations. For religions based on self-sufficiency, mainly Buddhism, beliefs are formed by an awareness of suffering and dependent arising.
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Smoak, Jeremy D. "Domestic Religion in the Southern Levant: A Material Religion Approach." Avar: An Interdisciplinary Journal of Life and Society in the Ancient Near East 1, no. 2 (October 19, 2022): 213–45. http://dx.doi.org/10.33182/aijls.v1i2.1652.
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The present study examines how a material religion approach might be applied meaningfully to the study of domestic religion in the southern Levant. Despite the abundant material evidence from the archaeological record, locating religion in the house continues to pose certain challenges, in terms of both definition and visibility. We see in past studies that much of the larger effort of studying the material culture rests in attempts to explain how materials reflect religious belief or to determine functional meanings. This is particularly the case in the study of those remains from domestic contexts, which are often interpreted as a way to understand how the beliefs and practices of non-official religion differed from that of the picture of belief in the textual evidence. A material religions approach, however, challenges this tendency by arguing that materials should not be interpreted primarily as reflections or expressions of beliefs or ideas. For this reason, the present study gives priority of focus to the many things of religion that have been uncovered in domestic spaces and spaces connected to the lifecycle of the household. This approach also challenges a picture of domestic religion that overemphasizes the walls as boundaries of the house since an emphasis upon food, drink, incense, etc. points to the house’s relationship with and the household’s dependence upon the family field, the natural landscape, and larger networks of sustenance and exchange.
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Cuong, Nguyen Anh, Do Quang Hung, Nguyen Huu Thu, Nguyen Viet Hung, Pham Quoc Thanh, Vu Bao Tuan, and Tran Mai Uoc. "From Changes in Religious Policy to Consequences for Freedom of Religion and Belief in Vietnam." Academic Journal of Interdisciplinary Studies 11, no. 6 (November 5, 2022): 71. http://dx.doi.org/10.36941/ajis-2022-0150.
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Vietnamese laws and the ideals of the Communist Party of Vietnam have made it possible for everyone to practice their beliefs and religion. Vietnam is now among the nations with the greatest variety and quantity of religious and philosophical beliefs. Due to the increasing development of religion and belief in Vietnam, the law needs to be improved to ensure the Vietnamese people's freedom of religion. The article focuses on analyzing major awareness points about religion and belief that occurred during the foundation and development of Vietnam since this is the root cause of changes in religious freedom in this country. As a result, it helps to answer the following questions: Is Vietnamese law on religion and belief up to par with the international standards of laws? Do Vietnamese citizens have the freedom to practice their religion and beliefs? The article also demonstrates the primary expressions of contemporary religious life in Vietnam.
Received: 29 July 2022 / Accepted: 5 September 2022 / Published: 5 November 2022
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Onongha, Kelvin. "The African Worldview and Belief in the Demonic." Journal of Adventist Mission Studies 18, no. 1 (March 1, 2022): 36–45. http://dx.doi.org/10.32597/jams/vol18/iss1/5.
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The African continent displays rich diversity in geography, culture, history, and language. In spite of this heterogeneity in several respects it still has many similarities. These similarities are to a great extent evident in its rich cultures, but especially in its religious worldview. For that reason, the debate still rages whether the religion appertaining to the region should be referred to as African Traditional Religion (ATR), or African Traditional Religions. The arguments on both sides are compelling. A close examination of the worldviews held by a large portion of Africans however reveals amazing similarities. The African worldview associated with the religious beliefs of the people is one that contributes greatly to belief in the reality, power, and working of demons in the daily lives of its people. To better understand how a worldview contributes to belief in the demonic the religion and corresponding aspects of the African worldview will be examined.
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AHMED, ARIF. "Belief and religious ‘belief’." Religious Studies 56, no. 1 (May 6, 2019): 80–94. http://dx.doi.org/10.1017/s0034412519000234.
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AbstractIs the analysis of religion best conducted in terms of the beliefs of its practitioners? I describe a Wittgenstein-inspired approach to belief on which it is dubious that religious practices satisfy the criteria for the attribution of belief. I defend this more moderate and plausible version of Needham's thesis against two natural reasons to think religious belief widespread.
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Satyanarayana, KVVS Satyanarayana. "The religious prism of South East - Asia." International Journal of Interdisciplinary and Multidisciplinary Research 6, no. 8 (August 5, 2021): 54–68. http://dx.doi.org/10.54121/2021/148401.
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When two or more religious belief systems are combined into a new system, this is known as religious syncretism. It may also be defined as the incorporation of beliefs from unconnected traditions into a religious tradition. Polytheism and numerous religious affiliations, on the other hand, are seen as diametrically opposed to one another. These situations can arise for a variety of reasons, with the latter scenario occurring quite frequently in areas where multiple religious traditions coexist in close proximity to one another and are actively practised in the culture. It can also occur when a culture is conquered, with the conquerors bringing their religious beliefs with them but not succeeding in completely eradicating the old beliefs, and especially the old practises. Faiths' beliefs or histories may have syncretic components, however members of these so-labeled systems sometimes object to the label's use, particularly those who belong to "revealed" religious systems, such as Abrahamic religions, or any system that takes an exclusivist stance. Syncretism is viewed as a betrayal of the pure truth by some supporters of such beliefs. According to this logic, introducing a belief that is incompatible with the original religion corrupts it and renders it untrue altogether. Indeed, detractors of a certain syncretistic trend may occasionally use the term "syncretism" as a derogatory pejorative, meaning that individuals who attempt to adopt a new idea, belief, or practise into a religious system are really distorting the original faith by doing so. A fatal compromise of the integrity of the prevailing religion is, according to Keith Ferdinando, as a result of this development. Religions that are not exclusivist, on the other hand, are likely to feel free to absorb other traditions into their own systems of thought. Many traditional beliefs in East Asian civilizations have become entwined with Buddhism due to the assumption that Buddhism is compatible with local religions. The Three Teachings, or Triple Religion, which harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which is a syncretism of Shinto and Buddhism, are two examples of notable concretizations of Buddhism with local beliefs. The Three Teachings, or Triple Religion, harmonizes Mahayana Buddhism with Confucian philosophy and elements of Taoism, and Shinbutsu-shg, which East Asian religious beliefs, practises, and identities (who, by any measure, constitute the majority of the world's Buddhists) frequently incorporate elements of other religious traditions, such as Confucianism, Chinese folk religion.
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White, Cindel J. M., Ara Norenzayan, and Mark Schaller. "The Content and Correlates of Belief in Karma Across Cultures." Personality and Social Psychology Bulletin 45, no. 8 (December 16, 2018): 1184–201. http://dx.doi.org/10.1177/0146167218808502.
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Karmic beliefs, centered on the expectation of ethical causation within and across lifetimes, appear in major world religions as well as spiritual movements around the world, yet they remain an underexplored topic in psychology. In three studies, we assessed the psychological predictors of Karmic beliefs among participants from culturally and religiously diverse backgrounds, including ethnically and religiously diverse students in Canada, and broad national samples of adults from Canada, India, and the United States (total N = 8,996). Belief in Karma is associated with, but not reducible to, theoretically related constructs including belief in a just world, belief in a moralizing God, religious participation, and cultural context. Belief in Karma also uniquely predicts causal attributions for misfortune. Together, these results show the value of measuring explicit belief in Karma in cross-cultural studies of justice, religion, and social cognition.
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Khaidar, Naufal, and Maulana Adi Nugraha. "Protection of Indigenous Peoples (Local Beliefs) in the Context of Human Rights in Indonesia." Contemporary Issues on Interfaith Law and Society 1, no. 2 (July 31, 2022): 101–30. http://dx.doi.org/10.15294/ciils.v1i2.58319.
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This study aims to analyze the protection of indigenous peoples and local beliefs in the dimensions of human rights in Indonesia in a global context. Thisy sudy compared some laws and regulations related to the protection for indegenous peoples and local beliefs both national legal system and international conventions. The study found and higlighted that Article 28E and Article 29 paragraph (1) of the 1945 Constitution of the Republic of Indonesia have guaranteed freedom for every citizen to embrace religion and worship according to their respective beliefs, accompanied by the state's obligation to protect every citizen to worship according to their respective beliefs, including local religions. In addition, the Constitutional Court Decision Number 97/PUU-XIV/2016 concerning Judicial Review of the Population Administration Law, the Panel of Judges granted the lawsuit against Article 61 of Law Number 23 of 2006 and Article 64 of Law Number 24 of 2013 concerning Population Administration wich accommodate the local belief on the national administration system. In the global context, freedom of religion including having local beliefs is also regulated in the Universal Declaration of Human Rights Article 18, the International Covenant on Civil and Political Rights, and even the regulation of freedom of religion or belief in more detail is also regulated in the Declaration on the Elimination of All Forms of Intolerance and Discrimination Based on Religion in 1981.
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Ruan, Rongping, Wang Xiuhua, and Fengtian Zheng. "An economic analysis on intergenerational lock-in effects of belief in rural China." China Agricultural Economic Review 8, no. 1 (February 1, 2016): 170–90. http://dx.doi.org/10.1108/caer-05-2014-0054.
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Purpose – Rural China has been undergoing the “religion fever” since the Reform and Opening-up. By comparing the intergenerational lock-in effects of religious belief with that of non-religious belief, the purpose of this paper is to explain why more and more peasants convert to religion especially Christianity in China. Design/methodology/approach – Data used in this paper comes from a field survey conducted in villages, Funan county. The samples were obtained by the two-stage cluster probability proportional sampling method. Based on the collected survey data, econometric model on the intergenerational lock-in effects of belief was constructed and used for analysis. Findings – Compared with non-religious believers, religious believers can transmit their beliefs more successfully. In addition, the intergenerational lock-in effects of religious beliefs is weakened by oblique socialization in contemporary rural China. Originality/value – This is the first paper focussing on intergenerational transmission of belief in rural China; although many researchers did careful analyses on effects of parents’ belief or religiosity on children’s belief or religiosity in the West, few of them compared the success of intergenerational transmission between different beliefs. This paper fills this gap; as an interdisciplinary study, this paper tries to study religion in economics analysis approaches. This attempt extends research field in Economics and at the same time enriches analysis tools in Religion.
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Budiana, I. Nyoman. "Legitimacy of the Dissolution of Beliefs by Community Organizations." International Journal of Research in Community Services 3, no. 1 (January 6, 2022): 35–45. http://dx.doi.org/10.46336/ijrcs.v3i1.182.
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Article 28E paragraph (1) of the 1945 Constitution states "Every person shall be free to choose and to practice the religion of his/her choice, to choose one’s education, to choose one’s employment, to choose one’s citizenship, and to choose one’s place of residence within the state territory, to leave it and to subsequently return to it.” In paragraph (2), everyone has the right to the freedom to believe in his/her beliefs, to express his/her views and thoughts, according to his/her conscience. The constitutional guarantees for believers can also be seen in Article 29 of the 1945 Constitution stating that the state shall be based upon the One and Only God and the State guarantees all persons the freedom of worship, each according to his/her own religion or belief. The Constitutional Court affirms that the right to adhere to a religion or belief in God Almighty is a citizen's constitutional right, not a gift from the state. Therefore, the state is obliged to protect and guarantee the fulfillment of the rights of it’s the citizens to embrace a belief other than the six religions developed in Indonesia. However, in practice the dissolution of beliefs is actually carried out by community organizations. In this study, two things will be discussed namely: 1) What is the legal position of adherents of belief in the national legal system? 2) Do community organizations have the authority to dissolve religious beliefs? This research is normative juridical research, in which the problems in this research are analyzed qualitatively.
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Nugraheni, Prasasti Dyah. "THE IMPLEMENTATION OF MARRIAGE DIFFERENT RELIGION AND THEIR DUE TO THE LAW OF THE RELIGION OF MARRIAGE STATUS." Law and Justice 4, no. 2 (November 19, 2019): 68–82. http://dx.doi.org/10.23917/laj.v4i2.8015.
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Marriage is a very strong and very deep bond that functions to connect between a man and a woman in a household or a family. Informing a household or a family, the belief in the same religion requires not only confidence in the same commitment. However, in the life of the Indonesian people, there are currently many marriages that are not based on similarities in religious beliefs. The marriage is only based on genuine love between a man and a woman. These different religious marriages cause problems in the legal field such as the validity of the marriage itself according to the marriage law in force in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 the Year 1974 marriage which is called legitimate is a marriage which is carried out in accordance with the religion and beliefs of the person. Marriage with different religions also causes problems with the legitimacy of the representation. So the problem that will be explained in this journal is about the validity of a marriage that is of different religions in accordance with Law Number 1 of 1974. According to Law Number 1 of 1974 marriages of different faiths is an illegitimate marriage because they are not in accordance with religion and belief in Indonesia. Because according to Article 2 Paragraph (1) of Law Number 1 of 1974 it is stated that if a religion allows the marriage of a different religion, then the marriage is permissible. However, if a religion does not allow the marriage that is of a different religion, then the marriage is not allowed. Keywords: Interfaith marriage, Law Number 1 of 1974, and Compilation Islamic Law
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Ibrahim, Salim M. "The Epistemology of Religion." Koya University Journal of Humanities and Social Sciences 6, no. 1 (December 1, 2023): 235–41. http://dx.doi.org/10.14500/kujhss.v6n1y2023.pp235-241.
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Entertaining a proposition normally exposes our mind to a range of psychic states, ranging from involuntary to voluntary states, depending on the irresistibility of the proposition in question. There are some propositions which are too certain to entertain without believing them, and some too vague, too suspicious to hold without some degree of doubt. Normally, we relate to any matter we consider in one of these three different propositional attitudes: (dis)belief, acceptance (or rejection) or suspension of judgment. Though religion cannot be confined solely to acceptance of or a belief in the theistic God, as religions like Buddhism and Hinduism demonstrate, it is commonplace in ordinary language to think of religion in terms of having a belief in a transcendent being, a deity, at least in the Christian, Jewish or Muslim cultures. Most religions assert themselves as an account of the universe, human condition or their nature. Some people believe its explanations, some merely accept them. That is, religion can be a belief-system about the universe. But it may lack such belief-system, and could be a matter of mere acceptance. There are people who do not believe religious explanations about the origin of life or the universe, but they still accept them as a way of life. In this article, I aim to analyze the psychological bridge, in the way of belief and mere acceptance, between us and the idea there is a God in light of the existing evidence for and against the existence of God, assuming that we are dealing with rational agency.
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Vickers, Lucy. "Promoting equality or fostering resentment? The public sector equality duty and religion and belief." Legal Studies 31, no. 1 (March 2011): 135–58. http://dx.doi.org/10.1111/j.1748-121x.2010.00187.x.
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The paper assesses the extension of the public sector equality duty to cover religion and belief. The duty on public authorities is to have due regard to the need to eliminate discrimination, harassment and victimisation on grounds of religion and belief; and advance equality of opportunity and foster good relations between people of different religions (and none). The paper considers a number of concerns about how this duty may be applied in the context of religion and belief, and, in particular, that it could give rise to resentment between communities rather than fostering good relations. It is suggested that the potential difficulties of such a duty, when applied to religion and belief, may be lessened if it is based overtly on a concept of equality which aims to address disadvantage, rather than on a concept based on dignity or recognition.
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Zhang, Chunni, and Yunfeng Lu. "The measure of Chinese religions: Denomination-based or deity-based?" Chinese Journal of Sociology 6, no. 3 (May 28, 2020): 410–26. http://dx.doi.org/10.1177/2057150x20925312.
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In the past two decades, scholars have devoted much attention to the measure of Chinese religions, mainly using the scheme based on denominational affiliation, which is the most common approach to religious classification in western societies. However, the denomination-based scheme cannot capture the actual religious life of China. We point out four challenges this scheme encounters in survey research in China: the foreignness of the Chinese term ‘religion’ ( Zongjiao); the misconception of denominational affiliation; the inapplicability of compulsory, one-single-choice religion; and the social or political sensitivity of specific religions, especially Protestantism. After critiquing the traditional scheme used to measure Chinese religions, we offer a new approach that addresses its shortcomings. Our revised approach attempts to research belief without using the term ‘religion’, focuses on belief in deities rather than on denominational affiliation, and allows multiple answers to the question about religious beliefs. In order to compare the denomination-based scheme with the deity-based scheme, we conducted experiments in the three waves of the China Family Panel Studies in 2012, 2014, and 2016. Our results show that the deity-based scheme yields more meaningful interpretations and more accuracy in religious classification than the denomination-based scheme in China. This article ends with some suggestions for improving the measurement of Chinese religion in future survey research studies.
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Sutherland, Stewart. "Religion and Ethics—I." Royal Institute of Philosophy Supplement 31 (March 1992): 123–34. http://dx.doi.org/10.1017/s1358246100002162.
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It was, I believe, Thomas Arnold who wrote: ‘Educate men without religion and all you make of them is clever devils’. Thus the Headmaster of one famous school summarized pithily the view of the relationship between religion and ethics which informed educational theory and practice in this country for at least a further century. There is a confusion of two different assumptions usually to be found in this context. The first is that religious belief can provide an intellectual foundation (logical, or epistemological, or sometimes both) for moral belief; the second is that the effect of religious teaching is to improve behaviour according to the norms of some particular set of moral beliefs.
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Febriani, Rika, and Nurberlian Nurberlian. "Legacy of Colonialism and Indigenous Religious Resilience: A Study of Marapu Belief in East Nusa Tenggara." Digital Press Social Sciences and Humanities 11 (2024): 00012. http://dx.doi.org/10.29037/digitalpress.411464.
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<p class="Abstract"><span lang="EN-GB">Indigenous
religions encompass spiritual customs originating from the ancestral heritage
of specific ethnic and geographical groups. These traditional beliefs often
come into conflict with state-recognised official religions, a consequence of
modernity's tendency to streamline religion into a mere belief system. In line
with this, the post-colonial view sees that indigenous religions which are
repressed by the state are the result of the state's view of showing Western
superiority. Indonesia bears the enduring legacy of colonialism, manifesting as
negative perceptions that persistently affect to indigenous religions. One of
the colonial legacies is sociological, psychological, and moral problems,
besides physics and material heritance. According to Syeid Hussen Alatas in the
Myth of Lazy Natives (1989), this is the greatest damage caused by colonialism
because this problem hinders solutions to other problems. Indonesia, as a
geographical region, has many indigenous religions, one of which is the Marapu
belief in Sumba, East Nusa Tenggara. Many adherents of the Marapu faith are
forced to embrace one religion for the purposes of population administration,
but at the same time continue to practice their beliefs. This article aims to
unravel how Marapu followers uphold their ritual practices within the confines
of their traditional religion and how the enduring colonial legacy shaped local
religious observances. This study uses a qualitative descriptive method by
focusing on a literature review with research data sources from journals and
documentary videos. The research finding of this enquiry is the exploration of
the intersection between religion and society and how post-colonial
perspectives have seen this phenomenon. <o:p></o:p></span></p>
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Goodenough, Ward H. "BELIEF, PRACTICE, AND RELIGION." Zygon� 27, no. 3 (September 1992): 287–95. http://dx.doi.org/10.1111/j.1467-9744.1992.tb01067.x.
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Orenstein, Alan. "Religion and Paranormal Belief." Journal for the Scientific Study of Religion 41, no. 2 (June 2002): 301–11. http://dx.doi.org/10.1111/1468-5906.00118.
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Crane, Tim. "Is Religious Belief a Kind of Belief?" Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 65, no. 4 (November 1, 2023): 414–29. http://dx.doi.org/10.1515/nzsth-2023-0060.
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Abstract This paper discusses the familiar question of whether expressions of faith or conviction offered by religious believers really express their beliefs, in the standard sense of ‘belief’ used in philosophy and psychology. Some hold that these expressions do not express genuine beliefs because they do not meet the standards of rationality, coherence and integration which govern beliefs. So they must serve some other function. But this picture of ‘genuine belief’ is inadequate, for reasons independent of the phenomenon of religion. Once we get a better picture of belief, we can see that religious beliefs conform to this picture, and that typical expressions of faith really are expressions of belief in the proper sense.
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Dutch, Steven I. "Religion as Belief Versus Religion as Fact." Journal of Geoscience Education 50, no. 2 (March 2002): 137–44. http://dx.doi.org/10.5408/1089-9995-50.2.137.
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Prasetyani, Rurin Sisilia, and Shally Saniyya Novina. "The Interpretation of Freedom of Religion and Believe: How Do University Understand This to Society?" Indonesian Journal of International Clinical Legal Education 2, no. 1 (March 31, 2020): 15–28. http://dx.doi.org/10.15294/ijicle.v2i1.37325.
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This paper is based on the condition of freedom of religion and belief and people's understanding of the meaning of freedom of religion and belief which is still wrong and ambiguous. In fact, as dignified beings, humans have a number of basic rights that must be protected, such as the right to life, the right to political rights, the right to assemble, as well as the right to religion and belief. Human rights values teach that these basic human rights are protected and respected. Human rights teach the principle of equality and human freedom so that there can be no discrimination, exploitation and violence against humans in any form and also there should not be any restrictions and restrictions on basic human freedoms, including the right to freedom of religion. The Indonesian nation is a pluralistic nation. There are various kinds of ethnicity, race, religion, and ethnicity that cause diversity in Indonesia. Although the majority of Indonesian people are followers of Islam, however, in Indonesia there are also several other official religions recognized by the government, namely, Catholic Christians, Protestant Christians, Hindus, Buddhists, and Confucians. Therefore, every person has the right to freedom of religion or belief, that means no one may be subject to coercion that would interfere with his freedom to adhere to or embrace a religion or belief of his own choice.
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Kroesbergen, Hermen. "Religion without Belief and Community in Africa." Religions 10, no. 4 (April 25, 2019): 292. http://dx.doi.org/10.3390/rel10040292.
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Religion in Africa is in many respects becoming religion without belief and community again, I will argue in this article. Europeans arriving in Africa did not recognize African religion, because Africans did not have the kind of belief and community characteristic of European concepts of religion. Pentecostalization brings back this African concept of religion without worship groups defined by an adherence to a particular picture of the world, and I will show what this means at grassroots level. What matters in this concept of religion is whether something works rather than some implied truth-claims about the world. Instead of forming groups, Neo-Pentecostal ministries are more often organized around the vertical relationship between the man/woman of God and his/her client. The Pentecostalization of Christianity in Africa has led to a form of religion in which beliefs and community are not of central importance.
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Soebandi and Benny Haryono. "Perkawinan Beda Agama Yang Dilakukan Di Luar Negeri Berdasarkan Hukum Positif Di Indonesia." Jurnal Ilmiah Raad Kertha 3, no. 1 (July 9, 2020): 69–87. http://dx.doi.org/10.47532/jirk.v3i1.169.
Full textAbstract:
Every religion has provisions governing marriage, so everyone must obeyand be asked for their respective religions. Every Indonesian citizen who marries mustgo through their respective religious institutions. Because marriages based on birthbonds can be accepted as valid, it has been agreed to fulfill in Article 2 paragraph (1) ofLaw Number 1 of 1974, how legal marriages are conducted according to the law of eachreligion and its beliefs. Therefore, marriages must be carried out according to the law ofeach religion and belief, otherwise the marriage is not valid. While all religions inIndonesia do not allow marriages to be held if the two candidates are of differentreligions. For example, for Christians interfaith marriages are not legal, because theyare carried out according to the rules of the Christian religion not in accordance withthe conditions set out in the marriage. Every religion approved in Indonesia. Expellingeveryone to do a marriage different from religion is not in accordance with Indonesianreligious and national law.
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Nasution, Hamdan. "Analisis Atas Keabsahan Perkawinan Beda Agama." Jurnal Hukum Kaidah: Media Komunikasi dan Informasi Hukum dan Masyarakat 19, no. 1 (September 30, 2019): 85–93. http://dx.doi.org/10.30743/jhk.v19i1.1909.
Full textAbstract:
Marital status of different religions in the legal system in Indonesia is illegitimate. Marriage Law Number 1 of 1974 in Article 2 paragraph 1 reveals that marriage is legal if it is carried out according to the law of each religion and belief. It means that marriage can only take place if the parties (future husband and wife) follow the same religion. From the formulation of Article 2 paragraph 1, there are no marriages outside their respective laws and beliefs. Interfaith marriages are held abroad. Keywords: Analysis, Legitimacy, Interfaith Marriage
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Garnett, James. "Assimilation, Accommodation and Appropriation: Three attitudes to truth in science and religion." Holiness 5, no. 1 (June 16, 2020): 59–78. http://dx.doi.org/10.2478/holiness-2019-0004.
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AbstractThis article addresses the relationship between experience and belief, focusing on the role of science in the debate between secular Humanism and Christianity. It suggests that the possibility of appropriating experience to belief – taking action to bring experience into line with belief – distinguishes spiritual belief from systematic belief (in which the object is independent of beliefs about it); but that the boundary between these two forms of belief is itself a matter of (metaphysical) belief. Understanding science and religion, Humanism and Christianity in relationship to systematic and spiritual belief-structures helps to bring clarity to the debate.
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Vu, Hong Van. "The influence of taoism on the folk beliefs of the vietnamese." Russian Journal of Vietnamese Studies 6, no. 4 (December 24, 2022): 51–60. http://dx.doi.org/10.54631/vs.2022.64-111099.
Full textAbstract:
The traditional culture of Vietnam, in addition to typical indigenous folk beliefs, also includes three systems of ideas imported from outside Buddhism, Taoism, and Confucianism. In those three ideological systems, Buddhism and Confucianism are very easy to evaluate and comment on, because the two religions have been used by the feudal Vietnamese dynasties and respect is the national religion; such as Buddhism under the Ly Dynasty and Tran Dynasty; Confucianism under the Le Dynasty and Nguyen Dynasty. Particularly for Taoism, its influence was mainly on the folk, living with the common class in society. To consider correctly, few documents can be as authentic as Confucianism and Buddhism, when the activities of these two religions were well documented. However, the influence of Taoism on Vietnamese culture is undeniable. Based on researching ancient documents, and actual surveys in the provinces and cities of Vietnam, this research focuses on studying the influence of Taoism on the folk beliefs of Vietnamese in 3 beliefs: (1) Belief in worshiping the ancestors; (2) Belief in worshiping the Mother Goddess; (3) Belief in worshiping the village Tutelary god.
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Liadi, Fimeir. "SISTEM KEPERCAYAAN SUKU DOHOI (ANAK SUKU OT DANUM) DI TUMBANG SAMBA KABUPATEN KATINGAN KALIMANTAN TENGAH." Palita: Journal of Social-Religion Research 2, no. 2 (August 20, 2018): 129–44. http://dx.doi.org/10.24256/pal.v2i2.122.
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This research started from the desire to do Da'wah Islamiyah to the inland residents of Central Kalimantan, especially to the Dayaks who have the power of Exotic Drag to be studied and dii through the door of their social culture. Actually the belief system is a form of human conquest of humanity to something great, all-powerful and all-great. The Dohoi tribe that is part of the Ot Danak Dayak tribe has a peculiarity in the order of life of his belief, although they have adherence to the Dayak conviction of Kaharingan belief. The Dohoi tribe as adherents of the Helu religion (ancient religion) continue to hold rituals of Kaharingan faith even though they have embraced other religions such as Protestant, Catholic and Moslem. It is interesting to examine in order to express their strong sense of belief and has survived almost 2 centuries of Kaharingan faith development by its adherents in Central Kalimantan. The results showed that the Dohoi tribe is a follower of syncretism in which their beliefs (Kaharingan) are believed to be the dominant religious teachings they use ie Hindu, Buddhist, Christian / Catholic and Moslem.
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Liadi, Fimeir. "PENELUSURAN SISTEM KEPERCAYAAN SUKU DOHOI (ANAK SUKU OT DANUM) DI TUMBANG SAMBA KABUPATEN KATINGAN KALIMANTAN TENGAH." PALITA: Journal of Social - Religion Research 2, no. 2 (October 8, 2017): 129. http://dx.doi.org/10.24256/pal.v2i2.525.
Full textAbstract:
This research started from the desire to do Da'wah Islamiyah to the inland residents of Central Kalimantan, especially to the Dayaks who have the power of Exotic Drag to be studied and dii through the door of their social culture. Actually the belief system is a form of human conquest of humanity to something great, all-powerful and all-great. The Dohoi tribe that is part of the Ot Danak Dayak tribe has a peculiarity in the order of life of his belief, although they have adherence to the Dayak conviction of Kaharingan belief. The Dohoi tribe as adherents of the Helu religion (ancient religion) continue to hold rituals of Kaharingan faith even though they have embraced other religions such as Protestant, Catholic and Moslem. It is interesting to examine in order to express their strong sense of belief and has survived almost 2 centuries of Kaharingan faith development by its adherents in Central Kalimantan. The results showed that the Dohoi tribe is a follower of syncretism in which their beliefs (Kaharingan) are believed to be the dominant religious teachings they use ie Hindu, Buddhist, Christian / Catholic and Moslem.
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Komarudin, Didin Komarudin. "RELIGION IN THOUGHT MURTADHA MUTHAHHARI." Tsaqofah 18, no. 02 (December 28, 2020): 99. http://dx.doi.org/10.32678/tsaqofah.v18i02.3604.
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This writing is based on the background that religious formalism is increasingly becoming a fundamental problem. This is marked by the patterns and behavior of people who claim to be religious but there is no concrete implementation in their daily lives. This research was conducted to determine the concept of religion as a fitrah for humans as well as how religious beliefs are to the level of the relationship between religion and science according to Murtadha Motahhari. This research is a qualitative study that uses a sociological analysis approach, while the data in this study come from content analysis collected from various sources. , the level of religious belief, until people know God, the criticisms of Murtadha muthahhari which are an integral part of the life of the above figures to practice true religious values. Religion as human nature gives birth to the belief that religion is the only way to fulfill all needs, so that religion is not only a label or social formality but is able to become a guide in life and life. All religions teach goodness and peace, and no religion teaches violence. But sometimes there is violence in the name of religion because of a lack of understanding or a distortion of the source of religion itself. So that religion is sometimes used, and it seems that religion and religious practice are the opposite. So what is blamed on the concept of religion itself is actually the one who is wrong for religious actors.
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Komarudin, Didin Komarudin. "RELIGION IN THOUGHT MURTADHA MUTHAHHARI." Tsaqofah 18, no. 02 (December 28, 2020): 99. http://dx.doi.org/10.32678/tsaqofah.v18i02.3604.
Full textAbstract:
This writing is based on the background that religious formalism is increasingly becoming a fundamental problem. This is marked by the patterns and behavior of people who claim to be religious but there is no concrete implementation in their daily lives. This research was conducted to determine the concept of religion as a fitrah for humans as well as how religious beliefs are to the level of the relationship between religion and science according to Murtadha Motahhari. This research is a qualitative study that uses a sociological analysis approach, while the data in this study come from content analysis collected from various sources. , the level of religious belief, until people know God, the criticisms of Murtadha muthahhari which are an integral part of the life of the above figures to practice true religious values. Religion as human nature gives birth to the belief that religion is the only way to fulfill all needs, so that religion is not only a label or social formality but is able to become a guide in life and life. All religions teach goodness and peace, and no religion teaches violence. But sometimes there is violence in the name of religion because of a lack of understanding or a distortion of the source of religion itself. So that religion is sometimes used, and it seems that religion and religious practice are the opposite. So what is blamed on the concept of religion itself is actually the one who is wrong for religious actors.
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Pailin, David A. "British views on religion and religions in the age of William and Mary." Method & Theory in the Study of Religion 6, no. 1-4 (1994): 349–75. http://dx.doi.org/10.1163/157006894x00181.
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AbstractThe article provides a glimpse into the antecedents of the modern study of religion and religions by outlining the extent and variety of the different attitudes to other religions that are to be found in works published in Britain around the last decade of the seventeenth century. After noting the character of the contemporary debate about reason, religious belief and revelation that provides the background to many of the references to other religions and that significantly moulds their content, the article considers, in turn, the style and range of references to other religions, views on so-called "natural religion" and on the universality of religious belief, and the ways in which Judaism and Islam were treated. The article closes with some remarks on what this material suggests about the motive, source materials and method involved in the study of religion.
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Chadwin, Joseph. "Speaking to My Ancestors: An Ethnographic Study of Lived Childhood Religion in Rural Gansu." Vienna Journal of East Asian Studies 12, no. 1 (December 1, 2020): 177–206. http://dx.doi.org/10.2478/vjeas-2020-0007.
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AbstractThis article provides an overview of the major existing scholarship pertaining to childhood religion in the People’s Republic of China (PRC). More specifically, it examines lived childhood religion in a rural village in Gānsù province. This article challenges the commonly preconceived notion that children in the PRC do not regard religious belief as important and simply mirror the religious practices of their guardians. By utilising ethnographic data, I argue that children in the PRC are capable of constructing their own unique form of lived religion that is informed by, but crucially distinct from, the religious beliefs and practices of adults. The practices and beliefs of this lived religion can be extremely important to children and the evidence from fieldwork suggests that they tend to take both their practice and belief very seriously.
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Jonas, Silvia. "On Mathematical and Religious Belief, and on Epistemic Snobbery." Philosophy 91, no. 1 (August 3, 2015): 69–92. http://dx.doi.org/10.1017/s0031819115000431.
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AbstractIn this paper, I argue that religious belief is epistemically equivalent to mathematical belief. Abstract beliefs don't fall under ‘naive’, evidence-based analyses of rationality. Rather, their epistemic permissibility depends, I suggest, on four criteria: predictability, applicability, consistency, and immediate acceptability of the fundamental axioms. The paper examines to what extent mathematics meets these criteria, juxtaposing the results with the case of religion. My argument is directed against a widespread view according to which belief in mathematics is clearly rationally acceptable whereas belief in religion is not. The paper also aims to make some of the implications of contemporary mathematics available to philosophers working in different fields.1
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Kadarudin, Kadarudin. "Legal Guarantees and Inconsistency of State Recognition to the Right of Religion/Belief in Indonesia." Hasanuddin Law Review 1, no. 1 (May 17, 2015): 1. http://dx.doi.org/10.20956/halrev.v1i1.36.
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The right to freedom of religion/belief has been guaranteed by law in Indonesia, but there are still going on some violations of the right to freedom of religion/belief in the various regions. The purpose of this study was to determine the form of the legal guarantee of the right to freedom of religion/belief in Indonesia, shape inconsistencies state recognition of the right to religion/belief in Indonesia, and efforts to improve the rights of religion/belief in Indonesia. This paper uses a normative study. It was found that there are some rules that apply in Indonesia, which may hinder the implementation of the right of religion/belief, thus causing the occurrence of cases of rights violations religion/belief in some areas, should therefore rules should be immediately revoked. The conclusions of this paper are contained inconsistent state recognition of the right to religion/ belief in Indonesia.
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Kadarudin, Kadarudin. "Legal Guarantees and Inconsistency of State Recognition to the Right of Religion/Belief in Indonesia." Hasanuddin Law Review 1, no. 1 (May 17, 2015): 1. http://dx.doi.org/10.20956/halrev.v1n1.36.
Full textAbstract:
The right to freedom of religion/belief has been guaranteed by law in Indonesia, but there are still going on some violations of the right to freedom of religion/belief in the various regions. The purpose of this study was to determine the form of the legal guarantee of the right to freedom of religion/belief in Indonesia, shape inconsistencies state recognition of the right to religion/belief in Indonesia, and efforts to improve the rights of religion/belief in Indonesia. This paper uses a normative study. It was found that there are some rules that apply in Indonesia, which may hinder the implementation of the right of religion/belief, thus causing the occurrence of cases of rights violations religion/belief in some areas, should therefore rules should be immediately revoked. The conclusions of this paper are contained inconsistent state recognition of the right to religion/ belief in Indonesia.