Dissertations / Theses: 'Religion and modernity'

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O'Connell, Kelleen. "Edmund Burke : religion and eighteenth-century modernity." Thesis, King's College London (University of London), 2013. https://kclpure.kcl.ac.uk/portal/en/theses/edmund-burke(0c163e56-f1aa-4c0e-9204-e43702b04f7d).html.

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This thesis fills the need for a comprehensive study of Edmund Burke’s representation of global religions throughout the general oeuvre of his writings and speeches. My objective is to advance the study of Burke by offering a critical account of his religious thought, as a critical imprint in his literature. In addition to situating Burke’s writing in the context of Enlightenment thought and eighteenth-century public life, I make a further contribution to the study of Burke’s literature by demonstrating how twentieth and twenty-first century theories of modernity can help to articulate Burke’s conception of religion. Studies that have categorically seated Burke in the context of ‘modernity’ (for example, from Terry Eagleton, Paddy Bullard, and Stephen K. White) treat him as a ‘politician’, as ‘Edmund Burke the rhetorician’, or ‘as an aesthetician’.1 My thesis compliments these studies by filling the need to treat Burke as a multicultural quasi-religious thinker in the context of modernity. Studies that have treated Burke in a religious context (for example, from Conor Cruise O’Brien, Thomas H.D. Mahoney, Eamonn O’Flaherty, Elizabeth Lambert, J.C.D. Clark, Brian Young, Frederick Dryer, and others) have done so with the objective of understanding more about his personal religious convictions.2 Differing from such studies, I do not intend to unearth Burke’s true religious identity; rather, I intend to fill the need for a full-length study of Burke’s analysis of religion, as it appears in a literary context. There exists no monographic study of Burke’s conceptualization of global religions as translated through recent theories of modernity. This is the task set forth in this thesis. Most of the studies that acknowledge Burke in a religious context treat him in strictly Christ-centred terms, mostly to support reactionary-conservative interpretations (e.g., Francis Canavan, Bruce Frohnen, and Christopher Hitchens).3 I wish to examine political thinking about religion, beyond Christ-centred terms - his global conception of non-Christian, non-god-centred thinking. In doing so, this thesis is intended to present an interpretation of Burke that acknowledges the importance he placed on indigenous religious culture. To my mind, interpretations of Burke that emphasise his reactionary-conservatism also implicate him as being anti-modern. As I intend to explore Burke’s writings and speeches in the context of modernity, I believe it is only responsible to acknowledge these interpretations of him as a reactionary-conservative. I use the work of J.G.A. Pocock, S.J. Barnett, Bruno Latour and others to establish a context of eighteenth-century modernity, or what was modern to Enlightenment minds.4 In addition, my critical analysis of Burke demonstrates how the same characteristics and themes associated with this eighteenth-century context of modernity are reflected in representations of modernity that are more recent. I use twentieth and twenty-first century theories of modernity to enrich our understanding of Burke’s representation of religion. I deconstruct Burke’s representation of religion to suggest that it anticipates the various complexities communicated in studies of modernity (for example, from Zygmunt Bauman, Marshall Berman, and Paul Heelas, Phillip Blond, John Milbank, Jacques Derrida, and Michel Foucault).5 Ultimately, my thesis validates Burke as an originator of modern (and contemporary) religious conceptualization, which transcends things such as nation, sect, and even good and evil.

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Repphun, Eric, and n/a. "Haunted, religious modernity and reenchantment." University of Otago. Department of Theology and Religious Studies, 2009. http://adt.otago.ac.nz./public/adt-NZDU20090218.141700.

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The academic study of religion has for too long laboured under a flawed understanding of the relationship between modernity and religion. Any narrative of the displacement of religion by a universal and secularising modernity fails to recognise the complexity of the historical and cultural realities. While modernity has demonstrably contributed to the erosion of certain forms of religion, there is a growing body of evidence, and new interpretations of existing evidence, which suggest that the interconnections between modernity and religion are far more complex than any simple opposition could account for. Indeed, modernity appears, in certain circumstances, to be capable of producing its own religious effects. This thesis seeks to answer what then becomes a fundamental question: what does it mean for the study of religion if we accept that modernity can generate the religious? New conceptual tools are needed to deal critically with the far-reaching consequences of embracing the true density of modernity. The study of religion can be greatly enhanced by one such concept: reenchantment. However, reenchantment, as an interpretive framework, must be carefully formulated. Reenchantment cannot be properly understood as a reversal of disenchantment, a conception this thesis will be calling thin reenchantment, but as an ongoing dialectic of reenchantment and rationalisation, which this thesis will be calling thick reenchantment. The formulation of a credible and useful concept of reenchantment can in turn be aided by the work of the philosopher and cultural critic Jean Baudrillard. Baudrillard�s work is not itself an expression or example of reenchantment, but it demonstrates a remarkable congruence with the concept of thick reenchantment, as both interrogate dominant understandings of modernity in relationship to differing systems of value. The thesis is divided into two sections. The first, substantially longer, section presents in some detail thick reenchantment as an interpretive frame. Though it does not claim to offer any new evidence, the first chapter outlines the evidential background for the thesis, which adopts the concept of religious modernity, developed by sociologist Danièle Hervieu-Léger, as a way of framing this evidence. The second chapter develops the concept of reenchantment and the typology of thin and thick reenchantment in relation to the foundational work of Max Weber. The third chapter is an analysis and review of the extant multidisciplinary discourse on reenchantment. The fourth chapter, the theoretical core of the thesis, presents an innovative reading of Baudrillard�s considerable body of work. The second section elaborates on a further insight of the first - that text is a necessary element in the study of religious modernity - by offering detailed readings of the work of three contemporary authors - novelists Douglas Coupland and Chuck Palahniuk and filmmaker Tom Tykwer - as instantiations of the sorts of cultural artefacts that the conceptual framework of thick reenchantment means to explore. Though its claims remain conceptual and interpretive rather than evidential, normative, or explanatory, this thesis, interdisciplinary as it is, is intended as a contribution to a number of related fields, from the study of contemporary literature and film to the exploration of Baudrillard�s work, which the study of religion has to date largely neglected, to its detriment However, its primary purpose is to suggest new and fruitful ways to approach the study of religion in modernity.

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Collins, Sylvia. "Young people's faith in late modernity." Thesis, University of Surrey, 1997. http://epubs.surrey.ac.uk/1030/.

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Blake, Lisa. "Visualizing Amman: womanhood, the goddess, and middle-class modernity in Tamil religious cinema." Thesis, McGill University, 2012. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=106332.

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This thesis examines Tamil Ammaṉ films (ammaṉ paṭaṅkaḷ), a specific genre of South Indian cinema that centres on the figure of the fierce goddess Māriyammaṉ. The study analyzes the films in the context of class and caste in South India, focusing specifically on how India's emergent middle class has shaped changing constructions of womanhood and religious practice in South India. Middle-class status is an overarching and recurrent theme in Ammaṉ films, which also consistently deploy and negotiate ideas about "tradition" and "modernity". I argue that the films themselves both represent and reify middle-class notions of religiosities and womanhood, while simultaneously serving a pedagogical purpose for audiences, namely, articulating a way of being middle class.
Cette thèse s'intéresse aux films tamouls portant sur Ammaṉ «ammaṉ paṭaṅkaḷ», genre cinématographique propre au sud de l'Inde consacré à la figure terrifiante de la déesse Māriyammaṉ. Ce travail analyse ces films dans le contexte des classes et des castes qui caractérisent le sud de l'Inde. Il s'agit en particulier d'étudier la manière dont la classe moyenne indienne émergente participe aux transformations qui touchent la représentation de la femme et les pratiques religieuses de cette région. Le statut de la classe moyenne est un thème dominant et récurrent dans les films portant sur Ammaṉ, ces derniers exploitant et négociant constamment les idées de «tradition» et «modernité». Je montre que les films exposent aussi bien qu'ils consolident les conceptions de la classe moyenne sur les pratiques de la religion et les femmes, tout en ayant une portée pédagogique pour les spectateurs, autrement dit tout en proposant une manière d'être classe moyenne.

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Sharma, Shital. "A prestigious path to grace: class, modernity, and female religiosity in Pustimarg Vaisnavism." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=122964.

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This dissertation explores the relationship between class formation, women's religious practices, and domesticity among the Pustimarg Vaisnav mercantile communities (baniyas) of Gujarat. It argues that in modern India, Pustimarg women's religious activities inform baniya class formation and respectability on the one hand, and constitute the domestic patronage of Pustimarg on the other. Women's social and religious practices thus come to be centrally implicated in the question of what it means to be a Pustimarg Vaisnav in the modern world. Using archival and textual sources, I begin by unpacking the social and economic histories of baniya communities in both pre-colonial and colonial contexts, and trace their emergence as Pustimarg's most prestigious patrons. Throughout the seventeenth and eighteenth centuries, in emulation of Rajasthani nobility, baniyas publically displayed wealth and prestige through donative activities centered around both Pustimarg temple ritual (seva, "service"), and gifts offered to the Brahmin religious leaders of the tradition, the Gosvamis. As "class" begins to emerge as a discrete marker of status in colonial India, upper-caste Pustimarg women are positioned as vital actors in the production of family prestige and respectability within the domestic sphere. In this dissertation, I therefore focus on Pustimarg baniya negotiations with modernity and identify baniya men's concerns around sectarian identity as they come to be dramatized in nineteenth and early twentieth-century social reform movements centered upon women in the Bombay Presidency (including the well-known "Maharaj Libel Case" of 1862). This study also turns to traditional sources, such as Pustimarg hagiographic literature (vartas) and devotional songs composed by women in the dhol and garba genres, in order to understand the religious practices of women in these communities and their relationship to the production of prestige. My analysis of the vartas provides a sense of women's social roles and positions in the Pustimarg imagination, while women's performance genres provide an important counterpoint to the much-celebrated "official" liturgical music of Pustimarg temples (havelis). In the final chapter of the dissertation I draw on my ethnographic work to demonstrate how, in the contemporary context, the imbrication of material and religious cultures is seen through the performance of increasingly commodified styles of domestic ritual and through the consumption and display of religious commodities in the home. Recently, women from upper-class Pustimarg families have also begun taking lessons in what they regard as the "classical" style of temple or haveli music. All these processes, I argue, cast women as the producers, performers, and pedagogues of elite Pustimarg sectarian identities. The material expressions of their devotion in domestic contexts as well as women's religious practices – which includes performing seva daily, organizing religious gatherings in the home, and participating in temple music lessons – have reconstituted the home as a modern site of Pustimarg patronage.
Cette thèse analyse la relation entre constitution d'une classe, pratiques religieuses des femmes et espace privé, au sein de la communauté marchande Visnouiste Pustimarg du Gujarat. Il s'agit de montrer, d'une part, que, dans l'Inde moderne, les activités religieuses accomplies par les femmes Pustimarg participent à la formation de la caste baniya et à sa reconnaissance, et que, d'autre part, ces pratiques représentent un appui fondamental à la secte Pustimarg dans l'espace domestique. Les pratiques sociales et religieuses des femmes constituent ainsi un élément central pour comprendre ce que signifie être Visnouiste Pustimarg dans le monde actuel. À partir d'archives et de sources écrites, je commence par mettre à jour l'histoire sociale et économique des communautés baniya durant la période pré-coloniale et coloniale, de manière à montrer comment ces communautés sont devenues les mécènes les plus prestigieux du Pustimarg. Tout au long des XVIIe et XVIIIe siècles, imitant la noblesse du Rajasthan, les baniya manifestent publiquement leur prospérité et leur distinction en faisant des offrandes rituelles dans les temples Pustimarg (seva, « service »), ou par le biais de dons remis aux maîtres brahamanes de la tradition, les Gosvamis. Alors que la « classe » s'impose comme marqueur d'appartenance sociale dans l'Inde coloniale, les femmes de la haute société Pustimarg tiennent une place essentielle dans l'élaboration du prestige et de la reconnaissance de la famille au sein de l'espace privé. Dans ce travail, je m'intéresse à la manière dont les baniya Pustimarg négocient leur passage dans la modernité. J'examine les questions que posent l'identité sectaire notamment aux hommes baniya dans le contexte des mouvements de réformes sociales pour les femmes qui ont lieu dans la Province de Bombay au XIXe et début XXe siècle (par exemple dans le très connu « Cas Maharaj Libel » en 1862).Pour comprendre les pratiques religieuses des femmes ainsi que leur rôle dans la reconnaissance de la communauté, je m'appuie également sur des sources traditionnelles, telle que la littérature hagiographique Pustimarg (vartas) et les chants de dévotion dhol ou garba composés par les femmes. L'analyse des vartas montre le rôle social de ces femmes et leur place dans l'imaginaire Pustimarg. Elle révèle également que les genres réservés aux femmes constituent un pendant important aux chants liturgiques officiels et plus célèbres des temples Pustimarg. Dans le dernier chapitre de cette thèse, une approche ethnographique permet de montrer comment, dans le contexte contemporain, le mélange de culture matériel et spirituel est perceptible dans des rituels privés de plus en plus tournés vers la consommation ainsi que l'acquisition et l'exposition d'objets religieux dans la maison. Récemment, des femmes de la haute société Pustimarg ont commencé à prendre des leçons sur ce qu'elles considèrent comme le style « classique » des temples, la musique haveli. L'ensemble de ces phénomènes confère aux femmes les rôles de productrice, actrice et témoin de l'identité Pustimarg chez les élites. Les formes matérielles de la dévotion dans l'espace domestique, de même que les pratiques religieuses des femmes (la pratique quotidienne du seva, l'organisation de réunion à la maison, les leçons de musique au temple) font aujourd'hui de la maison le lieu central du Pustimarg.

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Birkett, Edward John, University of Western Sydney, of Arts Education and Social Sciences College, and School of Humanities. "The tensions of modernity : Descartes, reason and God." THESIS_CAESS_HUM_Birkett_E.xml, 2000. http://handle.uws.edu.au:8081/1959.7/399.

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Reason, material objects, God, mind and body are all interrelated in Descartes' philosophy. The misapprehension of one will lead to misunderstandings in all of them. They are bound together by being part of the one God given secure universe. This allows Descartes to put forward the understanding of the universe as being one in which rational science was possible and indubitable certainty achievable. Because they are all organically related in the one meaningful system, the essential natures of these things which Descartes discovers flow into one another in their actual existence in the world. Accepting the picture of the universe as a rational place where certainty is possible, is part of what defines much of modernity as modernity. Since this is one way of ensuring certainty, modernity demands that a thing's essence should reflect its manner of existence. However this leads to modernity demanding of Descartes' philosophy that it reflect this same structure. Modernity then reads Descartes as trying to present such a picture, and consequently finds that Descartes' arguments do not work. Because Descartes' universe is God's universe, he is able to offer to humanity a very strong form of autonomy. But modernity prefers to have a less powerful form of autonomy which is independent of God, but which makes itself a servant to nature and the community of reason. This is a result of the price of entry into the rational universe through Descartes' method of doubt. As a consequence of modernity's reworking of Descartes' understanding of autonomy, and their demand that a thing's essence should exactly reflect its mode of existence, irreducible tensions develop in modernity. These are particularly obvious in the case of the relationship between science, reason and God, and between the mind and the body. This thesis addresses these tensions
Doctor of Philosophy (PhD)

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Gooch, Todd A. "The numinous and modernity : an interpretation of Rudolf Otto's philosophy of religion /." Berlin : W. de Gruyter, 2000. http://catalogue.bnf.fr/ark:/12148/cb37659325r.

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Song, Jae-Ryong. "Religion, self, and ethics in the postmodern condition : aspects of sociology and lindbeck's theology." Thesis, University of Bristol, 1996. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.336832.

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Haisell, Simon. "Indigenous modernity and its malcontents : family, religion and tradition in highland Ecuador." Thesis, University of Essex, 2017. http://repository.essex.ac.uk/20072/.

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A growing body of work on modern indigenous culture in the Andes has focused on various aspects of an urban, transnational and cosmopolitan identity. However, what does indigenous modernity mean in the poorest region of highland Ecuador, where indigenous identity continues to be associated with rural traditions, poverty, and racialised marginalisation? This research is based on ethnographic fieldwork in two rural communities in the canton of Guamote in central Ecuador. Looking at narratives of family life, religion, and tradition, it explores ambivalent engagements with modernity. In less than forty years Guamote has been transformed dramatically. Once the heartland of both the Catholic Church and the haciendas, land and local government is now in indigenous control, whilst Protestantism is steadily gaining converts in the communities. Meanwhile, the local economy has become dependent on domestic migration to the coast and the highland cities. However despite wide-ranging social, cultural and economic changes, Guamote remains an extremely poor and marginalised region. Rising aspirations have not been met and modernisation has brought its own problems. How has this frustrated modernity affected ethnic identity in Guamote? This thesis argues that, rather than understanding indigenous modernity as the hybridisation of tradition and modernity, it is more productive to look at the contemporary interaction of two frameworks of indigeneity - relatedness and alterity - that both have their roots in the colonial and postcolonial Andes. Through negotiating these related but distinct ways of being indigenous, people in Guamote make various decisions with regard to family, religion and tradition. In their nuanced and pragmatic responses to lives stretched out between city and community, and even between opposed religions, Guamoteños complicate the dichotomies of urban/rural and traditional/modern. Through stories of work and education, migration and conversion, drinking and dancing, this research explores what it means to be modern and indigenous in Ecuador.

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Koloszyc, David Jacob. "Religion, atheism, and the crisis of meaning in Julia Kristeva's critique of modernity." Thesis, McGill University, 2010. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=92198.

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This study examines the development of Julia Kristeva's thought on religion and its relevance to her critique of modernity. The study argues that Kristeva's concern with the 'crisis of religion' occupies a central place in her work and permeates all of her inquiries into the linguistic, textual, literary, epistemological, subjective, social, political, and ethical dimensions of what she considers an all-encompassing 'crisis of meaning' in contemporary Western culture.
Chapter one considers the manner in which Kristeva's early textual practice emphasizes the necessity of a multifaceted response to the 'crisis of meaning' by situating her concepts of negativity, productivity, ambiguity and intertextuality between Maurice Blanchot's thought of the neuter and Jacques Derrida's thought of différance.
Chapter two addresses Kristeva's effort to affirm the capacity of modern literature to inscribe a new experience of meaning into the metaphysical void left in the wake of the 'death of God', with particular attention paid to the distinct ways in which she and Blanchot conceptualize the correspondence between literary experience and the experience of atheism.
Chapter three explores the critical tensions that accompany Kristeva's psychoanalytic engagement with religious texts and her changing assessment of their significance for the experience of contemporary subjectivity. The chapter also examines the proximity between Derrida's encounter with negative theology and Kristeva's encounter with 'the unnamable' at the intersection of psychoanalytic and religious language.
Chapter four investigates Kristeva's analysis of the 'crisis of secularism' at the turn of the millennium as well as her growing concern with the reduction of human knowledge and experience to techno-scientific and economic logic in late modernity, the limits and possibilities of liberal democracy, and the necessity of a fundamental reassessment of the religious dimensions of Western humanism.
Seen as a major thread that links all of her critical endeavors, Kristeva's engagement with religion allows for a better understanding of the nuances, transformations, and impasses of her thought. Consequently, this inquiry opens new questions concerning the 'religious' character of the 'speaking subject', offers extensive contributions to a critical reconsideration of the social, political, and ethical implications of the relationship between religion and secularism, and draws attention to the indispensability of an elaborate cultural encounter between religious and humanist discourses in the 21st century.
Cette thèse a pour but d'examiner le développement du concept de religion chez Kristeva et d'analyser son importance par rapport à la critique kristevienne de la modernité. Dans cette étude, nous proposons que la 'crise de la religion' imprègne l'analyse kristevienne de la 'crise du sens' dans la société occidentale actuelle. Ainsi, la 'crise de la religion' est d'une importance primordiale dans l'uvre kristevienne, se manifestant à tous les niveaux de sa pensée : linguistique, textuel, littéraire, épistémologique, subjectif, socio-politique et ethique.
Dans le premier chapitre, nous avançons que la pratique textuelle kristevienne nécessite une réponse polyvalente à la 'crise du sens'. Ce chapitre situe les concepts kristeviens de négativité, de productivité, d'ambiguïté et d'intertextualité par rapport aux concepts du neutre chez Blanchot et de la différance chez Derrida.
Dans le deuxième chapitre, nous suggérons que Kristeva trouve dans la littérature moderne une façon de remplacer l'abîme métaphysique résultant de la mort de dieu par une nouvelle expérience du sens. Nous examinons en particulier la façon dont Kristeva et Blanchot conçoivent la relation entre l' expérience littéraire et l'expérience de l'athéisme.
Le troisième chapitre aborde la tension critique qui accompagne l'engagement psychanalytique kristevien par rapport au texte religieux ainsi que la signification, pour Kristeva, de l'expérience actuelle de la subjectivité. Nous étudions également la signification du concept de 'l'innommable' chez Kristeva par rapport à la théologie négative chez Derrida, là où les discours psychanalytique et religieux se croisent.
Prenant comme point d'entrée la 'crise de la laïcité', le quatrième chapitre examine la préoccupation de Kristeva pour la diminution du savoir humain et l'expérience techno-scientifique et économique de la modernité avancée. Il aborde aussi les limites ainsi que les capacités de la démocratie libérale et la mise en question nécessaire des aspects religieux de l'humanisme occidental.
Lien crucial entre les divers aspects de la pensée kristevienne, la religion permet de mieux comprendre les nuances et les évolutions -- ainsi que les impasses -- de cette pensée, et de poser de nouvelles questions concernant l'aspect 'religieux' du 'sujet qui parle'. Notre analyse est une contribution importante au discours contemporain sur la religion et la laïcité, et elle attire l'attention sur la rencontre culturelle complexe des discours religieux et humanistes actuels.

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mikael, kerven. "Sekulariseringsteorin – Beskrivning och analys : Sambandet mellan ökad utbildning, ekonomi och sekularisering." Thesis, Karlstads universitet, Institutionen för samhälls- och kulturvetenskap, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:kau:diva-62720.

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Aim: Describe and analyze two of the arguments that supports the secularization theory that Steve Bruce use in his book “God is Dead”. Thesis questions: What argument does Bruce put forth to support the secularization theory? How does Bruce argument for the connection between level of education and secularization and the connection with economic growth and secularization? What empirical enquiries supports that increased education and economy leads towards secularization? What strenghts and weeknesses does these empirical enquiries that supports Bruce argumentation have? How can Bruce pro-secularization argumentation be further developed? Method: Argumentation analysis with foundation in Bruce’s book “God is Dead”. Results: The secularization thesis is comprehensive, it exist much material and arguments both for and against the thesis. But generally speaking if you look about what happens with a population when they get more prosperity and education is that they get more secularized, even though not everything goes straight from religiosity to secularization like the country USA is a living example of. Keywords: Secularization, secularization thesis, religion and modernity.

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Quadri, Syed. "Transformations of tradition: modernity in the thought of Muhammad Bakhīt al-Mutī'ī." Thesis, McGill University, 2014. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=121166.

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This dissertation examines the life and work of Muhammad Bakhit al-Muti'i (d. 1935), a prominent Azhari ‘alim, who is relatively unknown to Western scholarship except as an inflexibly conservative figure opposed to the Modernist reforms being proposed in late nineteenth- and early twentieth-century Egypt. I engage in a close reading of one of his works, the Irshad Ahl al-Milla ila Ithbat al-Ahilla, to demonstrate, in opposition to the received characterization, the degree to which Bakhit, as a representative leader of the ‘ulama, had imbibed epistemological commitments associated with central Modernist ideals. In particular, I show how Bakhit's conception of ijtihad and legal authority relies on a modern notion of history; how his commitment to the findings of science assumes a representationalist epistemology; and how his understanding of the concept of "religion" is indebted to a secularist logic. All of these, I argue, constitute departures from the prevailing tradition as embodied in the pre-modern Hanafi madhhab (juristic school).
Cette thèse examine la vie et l'œuvre de Muhammad Bakhit al-Muti'i (mort en 1935). ‘Alim Azharite célèbre, ce penseur est relativement inconnu par les chercheurs occidentaux sauf en tant que personnage rigide et conservateur, farouchement opposé aux reformes modernistes qui ont vu le jour en Égypte vers la fin du dix-neuvième et au début du vingtième siècles. Dans ce travail, j'ai entrepris une lecture systématique de l'une de ses œuvres, l'Irshad Ahl al-Milla ila Ithbat al-Ahilla, afin de démontrer, à l'encontre de la caractérisation généralement admise, à quel point Bakhit avait assimilé les présupposés épistémologiques associés aux idéaux centraux des modernistes. En particulier, j'ai pu montrer comment les conceptions qu'avait Bakhit de l'ijtihad et de l'autorité juridique reposent sur une notion moderne de l'histoire; comment son adhésion aux découvertes scientifiques suppose une épistémologie représentationaliste; et comment sa conception de la notion de « religion » dépend d'une logique séculariste. Je défends donc l'idée que l'ensemble de ces positions constituent un éloignement notable par rapport à la tradition prédominante incarnée par le madhhab Hanafite prémoderne.

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Bakir, Mustapha. "Laïcité et religion en Tunisie." Thesis, Strasbourg, 2016. http://www.theses.fr/2016STRAC030/document.

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Cette thèse porte sur la problématique de la laïcité et religion en Tunisie. L’enjeu est d’étudier ces deux notions dans un terrain nouveau : la Tunisie. Cette étude découle de l’indépendance jusqu’à la révolution. Dans le première partie, la thèse se concentre sur la genèse du concept de la laïcité, son originalité et la spécificité de la politique tunisienne. Cette partie constitue une première croisée entre le pouvoir politique et religieux. Dans la deuxième partie, la thèse se concentre sur la société tunisienne. Elle se focalise sur le déchirement entre l’adhésion du mouvement réformiste forcé par Bourguiba et l’islamisme représenté par le mouvement de la Tendance islamique. Cette partie sera une occasion pour explorer le nouvel espace social. Une nouvelle architecture sociale sera dessinée entre voilement féminin et l’épanouissement de la religiosité. Dans la dernière partie, nous nous accentuons sur l’effervescence de la pensée tunisienne contemporaine face au choix entre appropriation et adaptation à la laïcité. La question initiale dans cette partie est doublement ambiguë. Comment dispose la société islamique les questions qui la dérange ? La liberté religieuse, l’apostasie, le vin et le témoignage : des notions soumises à des débats sans fin. Comment pouvons-nous interpréter le retard de la société musulmane ? Les études de Charfi et Talbi nous donnent quelques pistes de réflexion. Une nouvelle génération féminine sera présente en Tunisie. Il sera temps de découvrir comment la pensée féminine occupe la scène culturelle en Tunisie
This thesis relates to the problems of secularity and religion to Tunisia. The stake is to study these two concepts in a new ground : Tunisia. This study rises from independence until the revolution.In the first left, the thesis concentrates on the genesis of the concept of secularity, its originality and the specificity of the Tunisian policy. This part constitutes first cross between the political power and religious.In the second part, the thesis concentrates on the Tunisian society. It focuses hard tearing between the adhesion of the movement reformist forced by Bourguiba and the Islamism represented by the movement of the Islamic Tendency. This part will be an opportunity to explore new social space. A new social architecture will be drawn, between female warping and the blooming of the religiosity.In the last part, we are accentuated on the excitement of the contemporary Tunisian thought in front of the choice between appropriation and adaptation to the secularism. The initial question in this part is doubly ambiguous. how does the Islamic company lay out the questions which disturbs it? Religious freedom, apostasy, wine, testimony : concepts subjected to endless debates. How can we interpret the delay of the Muslim company? The studies of Charfi and Talbi give us some tracks of thought. A new feminine generation will be present in Tunisia. It will be time to discover how the female thought occupies it the cultural scene in Tunisia. This thesis tries to answer if secularity is the cause of the crisis of the Tunisian society or the solution

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14

Healy, John Morris. "The "official" ethics of the Catholic Church: A journey from ante(i)modernity to postmodernity." Thesis, University of Ottawa (Canada), 1996. http://hdl.handle.net/10393/9539.

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The goals of this thesis are twofold. First, an attempt is made to establish the moral doctrine of the Catholic Church and to place this doctrine within the general history of ethics as this history has developed in the West. This done, it will be possible to move onto our second objective, which is to assess the sociological status of the Catholic Church within the context of actual contemporary existence. To achieve the first goal it has been necessary to examine those texts of the contemporary MAGISTERIUM that pertain to ethical teaching. As a preparation for this analysis, we have looked at two texts from the Second Vatican council, texts which seemed to offer two different paths of ethical reflection. That is, these texts seemed either to offer an open door for reform in moral teaching in the Catholic Church, or to underwrite the traditional approach. Our analysis of Pope John Paul II's VERITATIS SPLENDOR indicates that the MAGISTERIUM has opted for the second path and has, in fact, re-allied itself with the traditional ethical approach of the Church as represented, unambiguously, by Pope Pius XII. With this task accomplished, it became necessary to analyze both the modern situation (Kant and the British Utilitarians) and the postmodern situation (that ethical judgements are contextually conditioned) in regard to ethics. Ernst Troeltsch's The Social Teaching of the Christian Churches was then used as a paradigm to note that the Church, by virtue of its ethical theory, is fast approaching sect status and losing its mainstream credibility. Prior to this historical and sociological reflection, however, it was necessary to review the reception that VERITATIS SPLENDOR received in Canada in both the religious and secular contexts in order to establish a framework within which to place the Church's thought and her sociological status. We will briefly indicate why we embraced these positions. 1. The 'official' ethical doctrine of the Catholic Church. We have attempted to outline the 'official' ethics of the Catholic Church by an analysis of the following documents: LUMEN GENTIUM and GUADIUM ET SPES from the Second Vatican Council; VERITATIS SPLENDOR of Pope John Paul II; Pope Paul VI's HUMANAE VITAE; and Pius XII's HUMANI GENERIS. These texts establish the firm basis in the 'natural law' upon which the Church founds her official ethical teaching. 2. Canadian reaction to 'VERITATIS SPLENDOR'. In this stage of the project we canvassed the various media reactions to the VERITATIS SPLENDOR as well as looking at Pope John Paul II's own reaction in his EVANGELIUM VITAE. In addition, a limited survey was conducted and an analysis done of the Human Life International convention held in Montreal in the summer of 1995. The above discussion indicated that the Pope's moral teaching is not seen as relevant to the times. 3. The Catholic Church's status in intellectual history and contemporary society. Our last chapter attempts to place the Church both as a system of thought and as an institution within history, This attempt includes a review of both modern and postmodern ethical thought as well as a use of the paradigm supplied by Ernst Troeltsch. Conclusion. We conclude that the Church benefits from postmodern plurality and is, in fact, becoming a sect.

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15

Khariroh, Khariroh. "The Women's Movement in Indonesia's Pesantren: Negotiating Islam, Culture, and Modernity." Ohio University / OhioLINK, 2010. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1275938710.

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16

Seyed, Alavi Seyed Mohammad. "Translation of Modernity and Islam. The Case of Iran." Thesis, Université d'Ottawa / University of Ottawa, 2014. http://hdl.handle.net/10393/31082.

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This study is inspired by two phenomena: first, the interest among certain translation studies scholars in sociological theories to account for the social implications of translation and translational activities; and secondly, the transformation of Iranian society along with its systematic and systemic integration into the globalized society. It attempts to analyze the role of translation –products and processes– in how modernity and Islam have been introduced to Iranian society of the 19th century and that of the 1990s, respectively. Theoretical frameworks to define translation, describe society, and study the socio-political impact of translation are derived from Niklas Luhmann’s theories of communication, society and politics. His theory of communication is used to define translation as a communication medium that makes communication across linguistic, semiotic and historical borders more probable. As a medium, translation can lend itself to two distinct levels of understandings. While the first focuses on actual translation products at textual level, i.e. inter-lingual translation products, the second addresses translation processes at macro-level, which enable professional role players in a social system such as the system of religion to draw communicatively the attention of other systems such as the system of politics. His theory of society serves to describe the semantics and structure of Iranian society during the 19th century. In the latter period Iran is caught in the avalanche of modern world politics and economy. It begins to use translation, among others, as an efficient mean to learn and derive information about the modern Europe. The new information raises communicative complexity in the society, the efficient handling of which gives birth to modern structures. Luhmann’s political theory is used to analyze Iran’s post-revolutionary political system and its interaction with the system of religion. Iranian theocracy is considered undemocratic less due to the unification of religion and politics than due to its faulty differentiation into the subsystems of administration, politics and public. The way the system understands Islam is crucial in shaping political institutions and organizations as well as in evolving political structures (defining which politically relevant issues are taken into consideration as themes for decision making). The socio-political relevance of translation processes is then demonstrated based on how religious intellectuals take the task of ‘translation proviso’ seriously by translating modern political thinking into a religious communication, and in so doing, draw the attention of theocracy. Four translations of the Quranic verse 4:34 as well as an analysis of religiously informed political theories formulated in the intellectual journal of Kiyān will serve to demonstrate how religious intellectuals’ reformist re-translation of Islam produces new communicative themes in the public opinion and hence draws the attention of theocracy. The findings, of interest for translation studies, sociology of religion, political science and Iranian studies, show that translations, by disseminating information and raising complexity in society, are basic social operations with consequences for different spheres of society.

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17

Hoffmeister, Andrew Charles. "Fundamentalism and Modernity: A Critique of the "Anti-Modern" Conception of Fundamentalism." Digital Archive @ GSU, 2006. http://digitalarchive.gsu.edu/rs_theses/3.

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This paper addresses the conception that fundamentalisms are “anti-modern.” I propose that this view is a mischaracterization of fundamentalisms. I argue that an understanding of fundamentalisms would be better served by forgoing this “anti-modern” characterization and instead approaching fundamentalisms from the perspective that they are wholly modern phenomenon. In my analysis I use the writings and speeches of Pat Robertson as examples of the modern nature of America Fundamentalism in four areas. The first area examines how the Enlightenment influenced Fundamentalism’s development of inerrantism. The second area examines Fundamentalism’s prophetic interpretation. The third area examines the political nature of Fundamentalism. The fourth area examines Pat Robertson’s rhetoric to reveal that he reflects philosophically modern thought and rejects postmodernism.

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Bayoumi, Moustafa. "Migrating Islam : religion, modernity, and colonialism (Salman Rushdie, Edward Wilmot Blyden, India, Malcolm X)." Ann Arbor, Mich. : ProQuest Information and Learning, 2005. http://gateway.proquest.com/openurl?res_dat=xri:ssbe&url_ver=Z39.88-2004&rft_dat=xri:ssbe:ft:keyresource:G_Rel_Diss_03.

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19

Morton, Amba Jessida. "Invisible Episteme - The Mirrors and String of Modernity." Thesis, University of Canterbury. Social and Political Sciences, 2011. http://hdl.handle.net/10092/6207.

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This thesis is an interrogation into the epistemological structures which underpin modernity, the project and claim which has come to significantly shape the contemporary world. Following a line of inquiry which analyses the intersections between knowledge, power, and history, this paper examines how signifiers such as religion and culture have come to designate ‘otherness’ in the context of modernity. The assignment of such terms to beliefs, values, worldviews, and ideologies that are not readily assimilated by the epistemological framework of modernity is problematised as a central obstacle to mediating social and political difficulties in modern contexts. The argument is that the issue of ‘what counts for knowledge’ has been progressively ‘closed’ through particular historical processes in which the shift from a societal model based upon Judeo-Christian tenets, to secular modernity, has been rendered invisible. The ‘other’ has, through these processes, become twice-removed from epistemological validity: in the first instance, as the ‘pagan’ other in early Christian contexts; in the second instance, as the ‘religious’ or ‘cultural’ other within a secular that is falsely claimed to have been liberated from its theological roots. These epistemological marginalisations impact significantly on social life, especially in the areas of education and medicine. The invisibility of the shift from Christianity to secular modernity is also perpetuated by the separation of social life and knowledge production into distinct ‘spheres’, as mirrored by the arrangement of disciplinary spheres established within the modern universities. The conclusion is that a transdisciplinary space is therefore required to engage philosophically and critically with the now internalised Christian bias of modernity.

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De, Andrade Chemin Filho Jose Eduardo. "Pilgrimage in a secular age : religious and consumer landscapes of late-modernity." Thesis, University of Exeter, 2011. http://hdl.handle.net/10036/3672.

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In Europe and beyond, pilgrimage centres attract millions of visitors each year. This popularity has provoked a burgeoning academic interest in pilgrimage, and this thesis builds on this expanding literature. It emerges out of a dialogue between old and new forms of movement – a conversation that demands further research on the relationship between religious traditions and late–modern consumer culture, a dialogue made explicit through the study of pilgrimage. Although this thesis pays attention to one case study in particular, namely the Camino de Santiago de Compostela in northern Spain, it draws on multi–disciplinary research in order to set a broader context. It reveals four motivational themes, derived from interviews with pilgrims on the road to Compostela. These I explore in depth through qualitative analysis, while at the same time taking note of parallel quantitative work concerned with the Camino de Santiago as well as other pilgrimage sites in Europe. Ranging from the search for spirituality to recreation, motivations are found to be the result of a conflation of meanings; they are ambiguous narratives, which very often include spiritual as well as secular aspirations. My findings suggest a de–differentiation of poles of meaning such as sacred and profane, movement and place, religion and secularity, community and individual. In short, this is a methodologically diverse study which argues that, contrary to perception, traditional forms of religious rituals are not necessarily incompatible with late–modern consumer culture. Through consumer culture religious traditions are being revitalized. The renewed popularity of pilgrimage today demonstrates how some religious landscapes and spaces have remained important through political and religious movements, while others have been regenerated by literature, new media, specialist tourist markets, advertising and private enterprise. Finally, this study reveals a noticeable democratization of traditional rites, and the landscapes in which they take place. A very wide variety of groups and individuals visit them.

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O'Brien, Hazel. "Being Mormon in Ireland : an exploration of religion in modernity through a lens of tradition and change." Thesis, University of Exeter, 2018. http://hdl.handle.net/10871/34403.

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This thesis is based on ethnographic data collected across two Mormon congregations in the Republic of Ireland. I explore the experiences of a religious minority who are part of a wider society experiencing rapid religious and social change. Engaging with concepts of tradition, continuity, and change, this research explores how members of the Church of Jesus Christ of Latter-day Saints experience their status as a minority religion in modern Ireland. As part of a growing number of new religious movements in Ireland, Mormonism represents a simultaneous continuation and rupture of Ireland’s previous religious traditions. This research suggests that a continuing influence of Catholicism in Irish society shapes Irish Mormon perceptions of self, of others, and of faith. Yet, by identifying with a religion which is viewed in Ireland as a ‘foreign’ faith, Irish Mormons represent a clear break with previous religious tradition. Irish Mormons’ relationship with Mormonism as a global religion also demonstrates the complexity of continuity and change within modern religion. This research shows that Irish Mormons reject what they perceive as an Americanisation of Mormonism and often emphasise the uniquely Irish nature of Mormonism in Ireland. Thus, Irish Mormons are adapting Mormon tradition into new forms far from the Mormon heartland of Utah. This research concludes that Mormons in Ireland utilise complex and interconnected understandings of tradition, community, and Irishness to create and maintain a minority religious identity in modern Ireland.

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Cristante, Nevio. "History, Religion, Power, And Authority: The Relevance Of Machiavelli." Phd thesis, METU, 2008. http://etd.lib.metu.edu.tr/upload/3/12609638/index.pdf.

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Machiavelli&rsquo
s uniqueness and originality renders his educational direction as pertinent for times and conditions that are similar to and prevalent in ours. On the grand scale, his thought process disrupts the classical sense of philosophy, metaphysics, and religion. This disruption of the classical Western consciousness is an aim in the contemporary realm of political thought, which, starting with the extensive criticism of modernity found in the works of Nietzsche, has been developed in the realm of political thought throughout the twentieth and onto the twenty-first century. Therefore, Machiavelli &ndash
who lived 500 years ago &ndash
is nevertheless the source for productive knowledge, analysis, and prognosis for the contemporary political crisis, a crisis due to the downfall of modernity. The presupposition of latter-day modernity, as being considered the best of all possible worlds, is no longer believable. Modernity, what was once considered as being utterly unique and superior in human history, is responded to today by critiques on class domination, Western imperialism, the dissolution of community and tradition, the rise of alienation, and the impersonality of bureaucratic power. Machiavelli supplants the dominant modern consciousness through being a source for a new artistic revolution, a revolution of consciousness through a humane call for strength in facing reality, in order to re-constitute a divergent set of epistemological and ontological discoveries, which are better aligned to the condition of the present-day than those formulated by the dominant Western modern consciousness.

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23

Birkett, Edward John. "The tensions of modernity : Descartes, reason and God /." View thesis View thesis, 2000. http://library.uws.edu.au/adt-NUWS/public/adt-NUWS20030411.100355/index.html.

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24

Ferreira, Valdinei Aparecido. "Protestantismo e modernidade no Brasil." Universidade de São Paulo, 2008. http://www.teses.usp.br/teses/disponiveis/8/8132/tde-30072008-103130/.

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Esta tese tem por tema as relações entre protestantismo e modernidade no Brasil. O objetivo primordial é a compreensão das transformações nas relações entre o protestantismo e a modernidade no Brasil. Para alcançar o objetivo, utilizamos, no exame do tema, a sociologia compreensiva de matriz weberiana. A investigação sociológica, que reservou lugar de destaque para o protestantismo na emergência da modernidade ocidental, passou, de um lado, a interessar-se pela compreensão e explicação do declínio da religião protestante na sociedade moderna e, de outro, se as religiões pentecostais na América Latina mantinham ainda afinidades com o protestantismo e com a modernidade. O protestantismo valeu-se, para sua inserção no Brasil, a partir de meados do século XIX, de sua afinidade com a modernidade representada pelos Estados Unidos. Todavia, o significado da modernidade para o protestantismo foi sendo alterado ao longo do século XX. A primeira transformação nas relações entre protestantismo e modernidade no Brasil ocorreu quando a identificação com a herança moderna norte-americana passou do questionamento, nas primeiras décadas do século XX, à rejeição completa, na década de sessenta, por setores enraizados no liberalismo teológico. A segunda transformação nas relações do protestantismo com a modernidade no Brasil é encontrada na introdução da reflexividade no campo do conhecimento teológico. No esforço de apresentar-se como religião moderna, o protestantismo de inspiração liberal utilizou a reflexividade para reinterpretar a Bíblia à luz da cultura e da razão e para redefinir suas relações com o catolicismo romano. De tempos em tempos, ao longo do século XX, assistiram-se polarizações no interior do campo protestante brasileiro em torno de esforços de acomodação e de rejeição dos pressupostos cognitivos da modernidade, representados pela reflexividade. A sociologia do protestantismo brasileiro privilegiou a análise dos grupos protestantes, reunidos em torno da rejeição da reflexividade, usualmente denominados como fundamentalistas. Demonstramos que a atitude de acomodação aos pressupostos cognitivos da modernidade tem tido presença constante no protestantismo brasileiro, e a sua condição minoritária no campo religioso protestante não se explica apenas por meio da repressão sofrida por parte dos setores conservadores, mas levando-se em conta também a própria natureza das crenças liberais. A repressão conservadora oferece aos setores liberais a oportunidade para realização de rituais de ruptura, que, no caso do protestantismo, consistem basicamente nalguma transgressão no campo das idéias e das palavras. A particularidade do protestantismo reside na construção de sua identidade em relação íntima com a modernidade, seja de rejeição, seja de acomodação.
The theme of this thesis is the relations between Protestantism and modernity in Brazil. The primary goal is the understanding of the transformations in the relations between Protestantism and modernity in Brazil. In order to achieve the objective we used in the examination of the theme, the sociology of the comprehensive Weberian matrix. The sociological research that reserved a place of prominence for Protestantism in the emergence of a western modernity, has become, on one hand, interested in the understanding and explanation of the decline of Protestant religion in modern society and, on the other hand, if the Pentecostal religions in Latin America still maintained affinities with Protestantism and with modernity. Due to its affinity with the modernity represented by the United States, the Protestantism was inserted in Brazil in the mid-nineteenth century. However, the meaning of modernity for Protestantism changed over the twentieth century. The first transformation in the relations between Protestantism and modernity in Brazil occurred when the identification with the modern legacy of the North American, changed from questioning, in the first decades of the twentieth century, to the complete rejection in the sixties by the theological liberalism. The second transformation in the relations of Protestantism with modernity in Brazil was found in the introduction of reflexivity in the field of theological knowledge. In the effort to present as a modern religion, the Protestantism of a liberal inspiration used the reflexivity to reinterpret the Bible in the light of culture and reason and to redefine its relations with Roman Catholicism. From time to time, throughout the twentieth century, we saw a polarization within the Protestant Brazilian field around efforts of accommodation and rejection of cognitive assumptions of modernity, represented by the reflexivity. The sociology of the Brazilian Protestantism focused on the analysis of the Protestant groups gathered around the rejection of reflection, usually called fundamentalists. We demonstrate that the attitude of accommodation to the cognitive assumptions of modernity has constant presence in the Brazilian Protestantism and its minority condition in the Protestant religious field can not be explained only by means of repression suffered by the conservative sectors, but taking into account also the very nature of liberal beliefs. The conservative repression offers to the liberal sectors the opportunity to conduct rituals of disruption, which in the case of Protestantism, basically consists in some transgression in the field of ideas and words. The particularity of Protestantism lies in the construction of their identity in intimate relation with modernity, whether rejection or accommodation.

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25

Byrd, Anthony Robert. "A Euro-American 'Ulama? Mu'tazilism, (Post)Modernity, and Minority Islam." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/rs_theses/13.

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Muslim heresiographers present the medieval rationalist school of theology known as the Mu‛tazila as heretics, while modern Western and modernist Muslim scholarship almost invariably present the Mu‛tazila as the original free-thinkers of Islam. The result is a polarized view of the Mu‛tazili tradition; Islamists view the Mu‛tazila as a heresy best forgotten while modernists, Muslim and Western, as historical proof of Islam’s essentially rational character. The present study is an attempt to problematize both perspectives by reexamining the concepts of reason (or rationalism) and tradition (or traditionalism) in light of Mu‛tazilite theology and ethics. This analysis shows that the modern heirs of Mu‛tazili thought are not be sought in Muslim scholastic theology or Enlightenment liberalism, but in the postmodern critiques of Western Muslim scholars such as Tariq Ramadan and Khaled Abou El Fadl.

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26

Oh, Se il. "High Modernity and Multiple Secularities: Various Forms of Religious Non-Affiliation in the United States." Thesis, Boston College, 2011. http://hdl.handle.net/2345/1945.

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Thesis advisor: Paul Schervish
The rapid increase in the number of religious non-affiliates in the United States makes non-affiliation an important issue to study. Traditional secularization theories have explained the overall increase in the number of people who report not belonging to a specific religion, but have not explored the diversity among them. Studies attempting to explain the rise in non-affiliation have been basically descriptive, focusing on sociodemographic characteristics or social networks of religious non-affiliates, examining the effects of cohort, political orientation, parents' religions, and peer religions. There is no comprehensive social theory on the dynamics of religious non-affiliation. In sum, the previous literature requires us to reconsider the theoretical limits of modernity and the unilateral understanding of secularization and suggests a new framework for multiple secularities in accordance with high modernity. In this study, I conceptualize religious non-affiliation as "multiple secularities," creating a new framework that takes into account the existence of various forms of non-affiliation in the United States. Specifically, I identify three types of worldviews (theism, spiritualism, immanent frame) and two categories of institutional religious affiliation (affiliation and non-affiliation). Thus, six forms of belief are considered--affiliated theism, affiliated spiritualism, affiliated positivism, unaffiliated theism, unaffiliated spiritualism, and unaffiliated positivism. Utilizing the 2005 Baylor Religion Survey and the Religion Module of the 2008 International Social Science Survey, this dissertation explores differences among multiple secularities in the U.S. with respect to three dimensions of holistic implications: head, heart, and hand. Findings indicate that there are distinct differences among unaffiliated individuals based on belief types. Compared to unaffiliated spiritualists and unaffiliated positivists, unaffiliated theists place less importance on the role of human agency as compared to divine agency, have lower levels of moral liberalism, are more likely to favor religion when considering the tension between religion and science, more likely to report experiences of being filled with the Spirit, more likely to participate in political associations, but less likely to attend political rallies and demonstrations. Unaffiliated spiritualists have the highest rates of reporting experiences of oneness with the universe and interest in New Age (astrology and alternative medicine), and they are most likely to participate in political rallies or public protests among the unaffiliated individuals. Unaffiliated positivists are most likely to place importance on human agency, and they have the lowest rates of religious and spiritual experiences among the unaffiliated. These findings make several important contributions to the literature. First, they contribute to the recognition of the limits of the `secularization' thesis in a high (or late) modern society such as the United States and provide a new framework for understanding `multiple secularities' by examining interactions between the institutional level of secularity (non-affiliation) and the individual level of secularity (privatization of belief). Second, they confirm the Weberian insight that `elective affinities' exist between worldviews and ideological, experiential, and social aspects of life in a high modern society. Third, they demonstrate that social research should further explore the subdivisions among "unchurched believers" (unaffiliated theists and spiritualists). Fourth, they contribute to the debate on "spiritual individualism" versus "engaged spirituality" by demonstrating that spirituality promotes various forms of social engagement. Finally, this dissertation suggests that contemporary social scientists should recognize the limits of the traditional secularization thesis and face a new conundrum of post-secularity beyond belief types and affiliation types in order to promote social cohesion
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: Sociology

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Manalang, Aprilfaye. "How Does Religion Shape Filipino Immigrants` Connection to the Public Sphere? Imagining a Different Self-Understanding of Modernity." Bowling Green State University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1363098276.

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28

Silveira, Mônica Maria de Souza. "A queimada da palhinha no Vale do Itamboatá: a permanencia de uma prática do catolicismo popular na região metropolitana de Salvador." Programa de Pós-Graduação em Cultura e Sociedade da UFBA, 2009. http://www.repositorio.ufba.br/ri/handle/ri/10806.

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132f.
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A Queimada da Palhinha, prática cultural tradicional que encerra o ciclo natalino do catolicismo popular brasileiro, permanece acontecendo na comunidade de Palmares, em Simões Filho, Bahia. É uma festa religiosa popular, centenária nesta região do entorno de Salvador, que em meados do século XX sofreu grandes transformações, com o avanço da urbanidade e da industrialização. Um breve apanhado histórico das celebrações em homenagem ao Senhor Deus Menino na Europa e no Brasil – pastoris, lapinhas, presepes, queimadas da palhinha – a partir do século XVI realiza a contextualização da festa em estudo num universo mais amplo. A descrição de aspectos da celebração de Palmares busca destacar os diálogos entre a tradição e a modernidade e compreender as suas atuais configurações. O samba de roda é importante na análise da permanência desta Queimada da Palhinha. Levando em conta elementos da globalização cultural contemporânea, o escopo maior desta pesquisa é perceber os fatores que configuram a existência atual da festa, os novos sentidos produzidos, o lugar contemporâneo que a festa ocupa na atual comunidade de Palmares e a liminaridade deste grupo de ética e imaginário camponeses. As abordagens teóricas sobre cultura, cultura popular, globalização cultural, religião e liminaridade na colonialidade moderna, permitem constituir o terreno teórico que fundamenta a análise da permanência desta festa nos dias atuais. A festa religiosa tradicional, local, historicamente periférica e rural, hoje na liminaridade em vários sentidos, não vem conseguindo dialogar com vetores do capitalismo global, não conseguiu traduzir a alteridade nem se traduzir para o outro. Esta festa ainda pode existir? O presente estudo busca refletir estas questões levando em consideração os embates entre a homogeneização cultural e a diferença cultural contemporâneas. O papel das políticas públicas – especialmente do Ministério da Cultura/Governo Federal –, das redes culturais e das ONGs no Brasil contemporâneo é importante na discussão da valorização e da reprodução destas práticas.
Salvador

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McCarthy, Linda Mary Kathleen. "Your God had his chance and he blew it : modernity, tradition and alternative religion in 1960s and 1970s horror." Thesis, University of East Anglia, 2016. https://ueaeprints.uea.ac.uk/63060/.

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The period of the mid-1960s through the mid-1970s, falling at a crux between the influences of modernity and postmodernity, was an era undergoing vast paradigmatic shifts. Defined by cultural historians as The Final Phase of Modernism, A Rage against Order, The New Sensibility, an era of Getting Loose, or The Culture of Narcissism, this decade was increasingly fracturing along conservative-liberal fault lines. Presumably, as a result of this socio-political dichotomisation, debates were being forwarded about the need for and efficacy of grand narratives including historical imperatives, familial connectivity, and traditional spiritual affiliation elicited across this cultural spectrum: from orthodox institutions, such as the Catholic Church to more left-wing establishments such as the Civil Rights and Counter Culture movements. Given prevalence of these conundrums, this thesis will explore how these concerns were discussed and disseminated within the United States through the popular media and, more specifically, works of horror. Indeed, at least since the Gothic literary period, and its qualified revival in the New Hollywood Alternative Religion Horror cinema this discursive thread has, arguably, articulated concerns surrounding the legacy and effects of modernity, traditionalism, the supernatural and affiliations of faith overall. In focusing upon American and British/American co-productions such as Rosemary’s Baby, The Omen, and The Wicker Man, their shared concern in addressing spiritual questions will be taken seriously not merely as metaphors but instead as viable contemporaneous debates. This reading thus offers up an alternative to those currently presented by academia wherein religion is regarded as a mere metaphor for restrictive socio-political mechanisms, or as symbols of plenitude and power.

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Silva, Gabriel Resgala. "Universitários e religião: uma revisão bibliográfica." Universidade Federal de Juiz de Fora (UFJF), 2010. https://repositorio.ufjf.br/jspui/handle/ufjf/2718.

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A Universidade moderna é geralmente vista como local laico e, muitas vezes, avesso à religião. Ao vislumbrar os desdobramentos de novas configurações religiosas nos últimos tempos, contudo, levanta-se a questão sobre a real abrangência dos processos de “desencatamento do mundo” e de secularização sobre a sociedade e os indivíduos. O presente estudo teve como objetivo revisar pesquisas que averiguaram a ocorrência de tais processos entre universitários, investigando aspectos da sua religiosidade. Os resultados apresentaram-se complexos, mesclando influências do campo religioso brasileiro, de características culturais regionais, da tradição familiar, de aspectos da cultura juvenil marcados pela presente época e do curso universitário escolhido. A influência do fator “modernizante” sobre a religião, embora acentuada, não significa necessariamente uma influência negativa do ambiente universitário sobre a religiosidade.
The modern university is generally seen as secular and often averse to religion. Analyzing the new religious settings recently unfolding, however, it raises the question about the real range of the processes of "world's desenchantment" and secularization of society and individuals. This study aims to review researches that have investigated the occurrence of such cases among university students, investigating their religiosity aspects. The results are complex, mixing influences from the Brazilian religious aspects, regional cultural characteristics, family tradition, actual youth aspects culture and the chosen university course itself. The influence of modernization on religion, however, do not means a negative influence of university environment on the religiosity.

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Benod, Alexandre. "Les Feux du Goma : du traitement de la souffrance sociale par la nouvelle religion japonaise Agonshû." Thesis, Lyon 3, 2013. http://www.theses.fr/2013LYO30066.

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Agonshû est une "nouvelle nouvelle religion" fondée en 1978 par Kiriyama Seiyû. Les enseignements soulignent le fait que toute la misère du monde est causée par les pollutions karmiques de nos ancêtres et que le goma (rite du feu) est la solution de Agonshû pour traiter cette souffrance sociale. Depuis la fin du 20e siècle, Agonshû a étendu ses activités à l'étranger pour promouvoir la paix mondiale en réalisant de nombreuses cérémonies du goma en dehors de l'archipel. Les évènements de la Seconde Guerre mondiale servent à déterminer le choix du lieu pour la cérémonie, comme le rite du goma organisé en 2009 à Guadalcanal ou encore la croisière qui a traversé l'Océan Pacifique en 2012, régions où de nombreux soldats japonais sont décédés. Au-delà du travail mémoriel, cette stratégie est également une manière d'obtenir du prestige et de l'autorité en dehors, mais surtout dans le Japon. Le nationalisme est au cœur de ces rituels. Pendant les entretiens, des membres ont insisté sur le fait que "seul le Japon et Agonshû peuvent accomplir la paix mondiale." Ces déclarations mettent en relief le double discours de Agonshû : d'un côté la promotion de l'universalisme parmi les êtres humains et de l'autre l'affirmation de la supériorité des religions japonaises. Pour Agonshû, le pacifisme est un nationalisme.Agonshû-Goma-Nouvelles religions japonaises-Bouddhisme-Ésotérisme-Sécularisme-Modernité-Souffrance sociale-Travail de mémoire
Agonshû is a Japanese 'New New Religion' founded in 1978 by Kiriyama Seiyû. The teachings point out that all of life’s problems and misfortunes are the result of spiritual and karmic hindrances and the goma (fire rite) is the religious response from Agonshû to cure social suffering. Since the end of the 20th century, Agonshû has extended its activities abroad to pray for World Peace, and performed numerous goma ceremonies outside Japan. The choice of the place of the ceremony is mostly lead by its importance during World War 2, like the Goma held at Guadalcanal in 2009 or in the Pacifics Ocean in 2012 where many Japanese soldiers had lost their lives. Beyond completing a Memory Work, this strategy is also a way to gain authority and prestige outside, but also inside Japan. Nationalism is on the core of these rituals. As followers told me during interviews about World Peace : "only Japan can accomplish this, only Agonshû". These kinds of affirmations stress the edge where Agonshû sits. On the one hand there is the promotion of universalism among human being and on the other hand the absolute superiority of the Japanese religions. In Agonshû’s discourse, pacifism forges nationalism

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Oliveira, Juliano de Almeida. "Transcendência e religião no pensamento de H. C. de Lima Vaz." Pontifícia Universidade Católica de São Paulo, 2014. https://tede2.pucsp.br/handle/handle/11665.

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This work analyzes the theme of transcendence and religion in Lima Vaz s thought. Considering a crisis involving modernity and metaphysical and ethical nihilism, the Brazilian philosopher suggests transcendence as an outflow of modern immanentism and a new horizon of meaning for the human existence. As a Christian philosopher, through his theoretical and experiential elaborations, Lima Vaz reflects on religion as a medium in which it s possible to cultivate the seeds of meaning discovered in the research about transcendence in general. This is an investigation in the intersection of Philosophical Anthropology, Metaphysics and Philosophy of Religion. The itinerary of this work begins with the recollection of the context of modernity and its crisis and the historical development of the concept of the transcendence. The human being is systematically seen as capable of going beyond itself, through a spiritual dynamism that aims to a transcendent horizon, which can be seen as formal (Being, True, Good) and actual (the divine Absolute). Doing metaphysics means pursuing that horizon, whose starting point is the intuition of being in the judicative act, the great discovery is the being as actus essendi and the point of arrival is the Esse ipsum subsistens, for which the analogy is a privileged way of approximation. In this route, Thomas Aquinas is a clairvoyant and enlightening company. Finally, the self-transcendence of the human spirit is seen not only in its theoretical dimension of thought, but as a religious experience of the divine Absolute which, in turn, opens new perspectives for reflection, seeking harmony between faith and reason. The work seeks to bring the honest confrontation of the issue of transcendence as performed by Lima Vaz, while allowing an exit from nihilism towards a plausible sense for human existence, understood as rational and free
O presente trabalho procura analisar a temática da transcendência e da religião no pensamento de Lima Vaz. Parte-se da hipótese de que, diante de uma tomada de consciência cada vez mais aprofundada da crise da modernidade e do niilismo metafísico e ético contemporâneos, o filósofo brasileiro propõe uma tratativa da transcendência como via de saída do imanentismo moderno e abertura de novos horizontes de sentido para o humano. Isto vem corroborado pela reflexão que, como filósofo cristão, realiza sobre a religião, em suas elaborações teóricas e vivenciais, como espaço em que se podem cultivar as sementes de sentido descobertas na investigação sobre a transcendência em geral. Trata-se de uma investigação no entrecruzamento da antropologia filosófica, da metafísica e da filosofia da religião. O itinerário do trabalho começa com a rememoração tanto do contexto da modernidade e de sua crise quanto do desenvolvimento histórico da noção de transcendência, adentra-se sua tratativa sistemática através do estudo do homem como ente capaz de ir além de si mesmo, em seu dinamismo espiritual que aponta para um horizonte transcendente, o qual pode ser visto como formal (ser, verdade, bem) e como real (o Absoluto divino). Encaminhar-se a esse horizonte significa fazer metafísica, cujo ponto de partida é a intuição do ser no ato judicativo, a grande descoberta é o ser como actus essendi e o ponto de chegada é o Esse ipsum subsistens, em relação ao qual a analogia é um meio privilegiado de aproximação. Nesse itinerário, a companhia de Tomás de Aquino demonstra-se clarividente e iluminadora. Por fim, o movimento de autotranscedência próprio do espírito humano é visto não somente em sua dimensão de pensamento teorético, mas de experiência religiosa do Absoluto divino que, por sua vez, abre novas perspectivas também à reflexão, pela busca de harmonia entre fé e razão. O trabalho procura evidenciar a proposta vaziana de um enfrentamento honesto da questão da transcendência, enquanto portadora de uma saída da clausura niilista na direção de um sentido de vida plausível ao homem, entendido como racional e livre

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MENDES, Elvis de Oliveira. "Política e religião no pensamento filosófico de Leo Strauss." Universidade Federal de Pernambuco, 2015. https://repositorio.ufpe.br/handle/123456789/17679.

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A presente dissertação pretende, antes de tudo, mostrar como, na visão do filósofo político teuto americano Leo Strauss, a religião exerce um papel político preponderante na manutenção do establishment social e da ordem civil. Trata-se, assim, de ver como, para esse filósofo, a religião, por ser detentora de um horizonte moral legitimado pela ideia de revelação, é um elemento indispensável à vida política, já que, na ótica straussiana, para garantir a funcionalidade de qualquer regime político, é necessário, em grande medida, que os indivíduos respeitem as normas e valores que tornam possível a vida em sociedade, acreditando em seu caráter absoluto ou incondicional, algo que só é possível por meio do discurso religioso. A partir da observação desses elementos, tentaremos igualmente analisar as fortes críticas que Strauss desfere contra o projeto político moderno ocidental, já que este, em nome da razão, buscou reduzir a religião à condição de superstição, colocando todo empreendimento moral humano em risco. Neste sentido, procuraremos observar como, para Strauss, em oposição ao projeto iluminista de racionalização da sociedade, a religião seria um dos principais instrumentos que devem garantir uma atmosfera protetora do homem e da sociedade, como uma espécie de casulo que manteria os homens protegidos dos males trazidos pelo caráter devastador da filosofia. Com isso, acreditamos ter acesso a aspectos importantes do pensamento de Strauss, que nos permitiriam compreender de que forma este autor repensa o lugar e a utilidade da religião na política das sociedades contemporâneas.
This dissertation aims, first of all, to show how in the view of the Teutonic American political philosopher Leo Strauss religion exerts a major political function in the maintenance of the social establishment and of the civil order. It is, thus, to see how for this philosopher religion, as the holder of a moral horizon legitimized by the idea of the revelation, is an indispensable element to political life, since, in the straussian view, in order to ensure the functionality of any political regime, is necessary, largely, that the individuals respect the rules and the values which make it possible life in society, believing in their absolute or unconditional character, something that only is possible through religious discourse. From the observation of these elements, we’ll try also to analyze the strong critics that Strauss strikes against the western modern political project, since this project, in the name of reason, sought to reduce religion to the condition of superstition, putting all human moral development at risk. In this sense, we’ll try to observe how, for Strauss, in opposition to the enlightenment project of rationalization of society, religion would be one of more important instruments to keep a protect atmosphere of the man and society, as a kind of cocoon that keep them protected from the evils brought by the devastating character of the philosophy, therefore, we believe to have access to important aspects of the thought of Strauss, which would allow us to understand how this author rethinks the place and the usefulness of religion in politics in the contemporary societies.

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Santos, José Wellington dos. "Transito religioso e o sujeito da fé: motivações para a prática do trânsito religioso entre os sem religião que se afirmam evangélicos." Universidade Metodista de São Paulo, 2014. http://tede.metodista.br/jspui/handle/tede/290.

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The purpose of this research is to discuss the religious transit as a social action that can only be understood from a set of social and political conditions that influence the contemporary religious behavior. The main objective is to analyze the motivations for the practice of the evangelical religious transit without religion in the context of evangelical churches , in order to understand the emergence of a new subject of faith that chooses to break with the institutional faith , without being necessarily an atheist . What motivates this person to profess a faith not affiliated with any religious institution is the key issue of this work , which is divided into three chapters . At first, we analyze the set of transformations that legitimize the behavior of transitions between the various religious ties , even go without bond. In the second , we try to define who are without religion and where they travel. And third , we discuss the key issue of this work . What motivates the Gospel to unlink , ie without an evangelical church?
A proposta desta pesquisa é discutir o trânsito religioso enquanto uma ação social que só pode ser compreendida a partir de um conjunto de condições sociais e políticas que influenciam o comportamento religioso contemporâneo. O objetivo principal é analisar as motivações para a prática do trânsito religioso dos evangélicos sem religião, no contexto das igrejas evangélicas, com a finalidade de entender o surgimento de um novo sujeito da fé que escolhe romper com a fé institucional, sem ser, necessariamente, um ateu. O que motiva este sujeito a professar uma fé sem vínculo com qualquer instituição religiosa é a questão fundamental deste trabalho, que se divide em três capítulos. No primeiro, analisamos o conjunto de transformações que legitimam o comportamento de transitar entre os vários vínculos religiosos, inclusive ficar sem vínculo. No Segundo, tentamos definir quem são os sem religião e por onde transitam. E no terceiro, discutimos a questão fundamental deste trabalho. O que motiva o evangélico a se desvincular, ou seja, ser um evangélico sem igreja?

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Gonçalves, Leonardo de Oliveira. "Igreja eletrônica : a imagem como construção simbólica do sagrado virtual." Faculdades EST, 2007. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=107.

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O presente trabalho pretende desenvolver uma análise da importância da imagem para as Igrejas Eletrônicas via os Medias Televisivo, bem como, demonstrar por meio da análise das mesmas que, a projeção via televisão recria e instaura um novo espaço de conflito entre as religiões, o espaço sagrado virtual, fruto de narrativas de imagem em movimento. Assim, a Igreja Eletrônica passa a estimular não só um hábitus televisivo de fundamentação via o espaço virtual, bem como, participa da construção de identidades e educação entre os seus telespectadores.
This dissertation intends to develop an analysis of the importance of the image for the Electronic Churches through the Televise Media, as well as, demonstrate through their analysis that the projection through television recreates and establishes a new space of conflict among religions, the virtual sacred space, as a result of narratives of images in movement. This way, the Electronic Church starts to stimulate not only a televise habitus of grounding through the virtual space, as well as, participates in the construction of identities and education among the audience.

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Silva, José Mário Galdino da. "Religião cristã e ciência moderna: uma análise comparativa dos discursos nas obras Os fundamentos, organizada por A. R. Torrey, e Religião e ciência de Bertrand Russell." Universidade Metodista de São Paulo, 2014. http://tede.metodista.br/jspui/handle/tede/323.

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Religion and science submitted to Critical Discourse Analysis. The Protestant fundamentalism from work The fundamentals and modern science from the perspective of the work of Bertrand Russell Religion and science, both works submitted to a critical analysis of his speeches from faircloughian conception in order to delineate their texts, speeches, intentions and social practices. When the advent of modernity influences different segments of society and changes the way the individual relates to God, to nature and to his fellow consequently also changed some religious insights existing until the Middle Ages. Modernity stands out to provide humanity other possibilities to deal with its everyday problems and existential issues. Resorting to scientific techniques to solve problems of nature, improving agricultural production, curing diseases, or even predicting natural disasters opened precedent for homo religiosus broaden his horizons towards modern and questioned the importance of religious life as presented until that moment. The sacred and the profane come into a heated debate. While the age of reason conquer its space through rationalism, the religious world struggles to reinvent itself and to face a new world with its attractive ideologies. Religion and science cling to their spaces to delineate their boundaries, but always contemplating and considering a teaching in common: modern science.
Religião e ciência submetidas à Análise do Discurso Crítica. O fundamentalismo protestante a partir da obra Os fundamentos e a ciência moderna sob a perspectiva da obra de Bertrand Russell Religião e ciência, ambas as obras submetidas a uma análise crítica de seus discursos a partir da concepção faircloughiana para assim delinear seus textos, discursos, intenções e práticas sociais. O advento da modernidade, ao influenciar os diversos segmentos da sociedade e alterar a maneira de o indivíduo se relacionar com Deus, com a natureza e com seu semelhante, consequentemente, também alterou algumas percepções religiosas existentes até a Idade Média. A modernidade se destaca ao propiciar à humanidade outras possibilidades para lidar com seus problemas cotidianos e questões existenciais. Recorrer às técnicas científicas para solucionar problemas da natureza, melhorar a produção agrícola, curar doenças, ou até mesmo prever catástrofes naturais abriu precedente para que o homo religiosus ampliasse seus horizontes rumo ao moderno e questionasse a importância da vida religiosa como apresentada até então. O sagrado e o profano entram em debate acirrado. Enquanto a era da razão conquista seu espaço por meio do racionalismo, o mundo religioso se esforça para se reinventar e enfrentar um novo mundo com suas ideologias atraentes. Religião e ciência se aferram a seus espaços para delinearem seus limites, mas sempre contemplando e considerando um magistério em comum: a ciência moderna.

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Nery, Maria Clara Ramos. "Religião no brasil. Diálogo entre o moderno e o pós-moderno a partir de estudos do espiritismo kardecista e do neopentecostalismo." Universidade do Vale do Rio dos Sinos, 2011. http://www.repositorio.jesuita.org.br/handle/UNISINOS/6613.

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Esta tese apresenta essencialmente a busca de estabelecer o diálogo no âmbito da Sociologia da Religião, entre o moderno e o pós-moderno, a partir de estudos do Espiritismo kardecista na França e no Brasil e do neopentecostalismo, representado pela Igreja Universal do Reino de Deus. Assim, temos como primeira temática a relação entre sociedade e religião, abordando os autores clássicos da Sociologia e os fenômenos religiosos contemporâneos à luz dos clássicos, objetivando demonstrar a atualidade desses autores para a compreensão da relação de interdependência existente entre religião e sociedade e a permanência de suas contribuições para a análise do religioso na contemporaneidade. Depois temos a abordagem da relação religião e traços característicos típicos da modernidade e da pós-modernidade, procurando clarificar a questão: Podemos falar em religião moderna e pós-moderna? Questão essa que se faz importante, na medida em que os fenômenos religiosos não são refratários aos espíritos de época ou o espírito do tempo, pois trabalhamos modernidade e pós-modernidade como eventos que caracterizam a nossa historicidade. Faz-se uma análise do Espiritismo kardecista, primeiramente na França, demonstrando suas influências históricas que se constituíram enquanto força motriz de seu desenvolvimento, sucesso e também declínio no contexto da sociedade francesa. Segue-se com análise do Espiritismo kardecista no contexto da sociedade brasileira e as especificidades que possui em nossa realidade, que o diferenciam de sua matriz francesa, pois o Espiritismo kardecista, em terras brasileiras, assume uma configuração mais alicerçada em pressupostos tradicionais do Catolicismo. Finalmente, aborda-se a temática neopentecostalismo: entre o pré-moderno, o moderno e o pós-moderno? Objetiva-se relacionar o neopentecostalismo com os traços característicos típicos da pós-modernidade e seus determinantes, representado pela Igreja Universal do Reino de Deus, pois esta constitui-se no contexto do campo religioso brasileiro como um autêntico divisor de águas, pelo número crescente de seus adeptos e também por sua forte expansão em termos territoriais, bem como através de sua inserção que se encontra relacionada com os meios de comunicação de massa. Apresenta elementos que se distinguem das demais expressões de religiosidade constantes em nossa sociedade, pois possui uma forma toda característica de professar a fé cristã. Insere-se no contexto do mercado de bens materiais e simbólicos, característica essa que deve ser considerada enquanto primeva, em termos de uma abordagem do pós-moderno no contexto do universo de representações simbólico-religiosas. A presente tese constitui-se numa tentativa de dar um novo enfoque na relação entre religião e traços característicos típicos da modernidade e pós-modernidade, sem que se encontre presa por um único caminho, mas mostrar uma abordagem diferente das opções presentes no âmbito da Sociologia das Religiões.
This thesis presents essentially the search to establish dialogue within the sociology of religion, between the modern and postmodern from the Kardecism studied in France and Brazil and neo-Pentecostalism, represented by the Universal Church of the Kingdom of God. Thus we have as the first theme the relationship between society and religion, covering the classical authors of sociology and religious phenomena in the light of contemporary classics, aiming to demonstrate the relevance of these authors to understand the interdependent relationship between religion and society and the permanence of their contributions to the analysis of religion in contemporaneity. After, we have the approach of the relationship between religion and typical traits of modernity and post-modernity, seeking to clarify the question: can, we talk in modern and postmodern religion? It’s a question which is important as for as religious phenomena are not refractory to the spirits of the spirit of the season or time, for we work modernity and post-modernity as events that characterize our historicity. It is an analysis of Kardecism, first in France, demonstrating its historical influences that have formed as the driving force of development, success and decline in the context of French society. This is followed by analysis of Kardecism in the context of Brazilian society and the particular features in our reality, that differentiate it from its French headquarters, as Kardecism in Brazil assumes a traditional configuraction more assumptions rooted on of Catholicism. Finally, addresses the thematic Neo-Pentecostalism: between pre-modern, modern and postmodern? The aim is to relate the characteristic features typical of post-modernity and its determinants, represented by the Universal Church of the Kingdom of God, because this constitutes the contexts of the Brazilian religious field as a true watershed, the increasing number of its fans and also for its strong expansion in terms of territory, as well as through insertion which is related with the means of mass communication. It has elements which are distinguished from other constant expressions of religiosity in our society, because every feature has a way to profess the Christian faith. It inserts in the context of the market of material and symbolic, a characteristic that should be regarded as primal in terms of a postmodern approach in the context of the universe and religious-symbolic representations. This thesis constitutes an attempt to give a new focus on the relationship between traits typical of modernity and post-modernity, without being imprisoned by a single direction, but shows a different approach from the options present within the Sociology of Religions.

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Middlemiss, Lé Mon Martha. "The In-between Church : A Study of the Church of England's Role in Society through the Prism of Welfare." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-105155.

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The aim of this thesis has been to explore the role of institutional religion in western Europe between individual and society. This is achieved through an empirical study of the role of the Church of England at local level, using the area of social welfare as the prism through which broader issues of the place of the Church in society can be brought to light. At the heart of this thesis lies a case study of the town of Darlington in the North East of England. This is set against a background of a detailed description of the situation regarding religion and welfare in England and of the organisation and situation of the Church at national level. The case study uses a variety of qualitative methods to assess the Church's role in welfare at local level and the expectations and perceptions of its involvement in this sphere held by representatives of the churches, local authorities, voluntary organisations and town residents. The role of the Church of England in its national and local context is therefore used as one example which can shed light on issues pertinent to a broader European one. To this end the results of the case study are compared with the situation in Sweden to tease out the extent to which conclusions pertaining to the established church in England can also be applied in a wider European context. The study concludes that the Church has a continued role to play in welfare both in terms of practical provision and social activism. It reveals that the Church is, at one and the same time, both seen as one of many organisations in civil society and also perceived to have a particular part to play in society at local level. This continuing though changing role 'in-between' individual and society can be further specified as including three dimensions: mediator, neutral ground and critical voice. This suggests that a distinct role in society is also possible for other religious institutions in Europe today within their national contexts, as representatives and upholders of overarching common values in the public sphere. It indicates that although the relationships between individuals and institutional religion and the role religions have to play in society today are ambiguous, they are by no means absent. Thereby the study engages with and contributes to the development of the theoretical debate concerning social change in late modern society, the continued role of institutional religions in the public sphere and the relevance of the secularisation paradigm.
Impact of Religion

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Costa, Emerson Roberto da. "República Federativa Evangélica: uma análise de gênero sobre a laicidade no Brasil a partir da atuação dos/as parlamentares evangélicos/as no Congresso Nacional no exercício da 54ª Legislatura." Universidade Metodista de Sao Paulo, 2016. http://tede.metodista.br/jspui/handle/tede/1646.

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This research aims to analyze the relationship between religion and politics under the gender perspective considering the role of evangelical parliamentarians in the 54th Legislature (2011-2014) and how they intervene in the Brazilian political space as the enactment of laws and the development of public policies that comprehend, among others, the regulation of abortion, criminalization of homophobia, the stable union between people of the same sex and the challenges resulting from this position for the Brazilian State that has positioned itself as laic. But if laic refers to the idea of state neutrality in religious matters, legislate legitimized by certain principles based on religious doctrines may suggest the suppression of freedom and equality, the lack of diversity and plurality recognition and the absence of boundaries between public, collective and private or personal interests. The methodological procedures for development of this research are based on the analysis and interpretation of literature in order to establish the relationship between religion and politics, the conceptualization, qualification and classification of phenomenon of laicity; documentary survey; analysis of the speeches of evangelical parliamentarians published by media, delivered in the plenary session or adopted to support projects laws; qualitative research with interviews and observation of public postures adopted of parliamentary members of Frente Parlamentar Evangélica– FPE (Evangelical Parliamentary Front). In this sense, the postulates of Religious Studies, properly correlated with the interpretation of the data set obtained in the search field, may identify the place of the religious one in the society interactively with the laicity interfaces aiming to deepen the understanding regarding democracy, the role of religion in contemporary societies and the diffuse, collective and individual rights of people.
Essa pesquisa objetiva a análise da relação entre religião e política, em perspectiva de gênero considerando a atuação de parlamentares evangélicos/as na 54ª Legislatura (de 2011 a 2014) e a forma de intervenção desses atores no espaço político brasileiro quanto à promulgação de leis e ao desenvolvimento de políticas públicas que contemplem, dentre outras, a regulamentação do aborto, a criminalização da homofobia, a união estável entre pessoas do mesmo sexo e os desafios oriundos dessa posição para o Estado Brasileiro que se posiciona como laico. Ora, se laico remete à ideia de neutralidade estatal em matéria religiosa, legislar legitimado por determinados princípios fundamentados em doutrinas religiosas, pode sugerir a supressão da liberdade e da igualdade, o não reconhecimento da diversidade e da pluralidade e a ausência de limites entre os interesses públicos / coletivos e privados / particulares. Os procedimentos metodológicos para o desenvolvimento dessa pesquisa fundamentam-se na análise e interpretação bibliográfica visando estabelecer a relação entre religião e política, a conceituação, qualificação e tipificação do fenômeno da laicidade; levantamento documental; análise dos discursos de parlamentares evangélicos/as divulgados pela mídia, proferidos no plenário e adotados para embasar projetos de leis; pesquisa qualitativa com a realização de entrevistas e observações das posturas públicas adotadas pelos/as parlamentares integrantes da Frente Parlamentar Evangélica - FPE. Porquanto, os postulados das Ciências da Religião devidamente correlacionados com a interpretação do conjunto de dados obtidos no campo de pesquisa podem identificar o lugar do religioso na sociedade de forma interativa com as interfaces da laicidade visando aprofundar a compreensão sobre a democracia, sobre o lugar da religião nas sociedades contemporâneas e sobre os direitos difusos, coletivos e individuais das pessoas.

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Barros, Maria José Cavalcante. "Pós-modernidade e catolicismo na América Latina e no Caribe : posicionamentos pastorais de Aparecida diante dos principais desafios da cultura contemporânea - V CELAM - V Conferência Geral do Episcopado Latino-Americano e do Caribe 13-31 de maio de 2007." Universidade Católica de Pernambuco, 2008. http://www.unicap.br/tede//tde_busca/arquivo.php?codArquivo=490.

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Como caracterizar a cultura contemporânea? Qual a chave de compreensão do ser humano pós-moderno? O trabalho resgata, a largas pinceladas, a linha genealógica da cultura contemporânea, chamada Pós-Modernidade, complexa, apresentando-se paradoxalmente como ruptura e continuidade para com a anterior. Através de uma análise histórico-crítica, servindo-se da interação dialógica interdisciplinar, colhe e destaca os principais traços característicos dessa cultura e desse sujeito, oferecendo chaves de maior compreensão de suas expressões de ruptura e continuidade para com o paradigma anterior. Nesse contexto, situa-se a Igreja Católica, que, por ela interpelada, detecta os principais desafios e possibilidades, e busca, nos caminhos de auto-compreensão o diálogo com essa cultura e esse sujeito. O Concílio Vaticano II foi essa porta de acesso, ofereceu essa chave de leitura, relida e continuada para a América Latina e o Caribe através das quatro Conferências Episcopais que se seguiram ao Concílio. A pesquisa percorre esse itinerário e procura com lentes mais próximas na V Conferência Geral do Episcopado, em Aparecida, em 2007, as principais orientações pastorais que se vislumbram para o continente latino-americano e caribenho, no processo de aggiornamento iniciado pelo citado Concílio.
How to characterize the contemporary culture? What is the key for understanding the post modern human being? The work rescues, through wide flicks, the genealogical line of the contemporary culture, called Post-Modernity, with its complexity, presenting themselves paradoxically as rupture and continuity with that one. Through a historical and critical analysis, making use of the interdisciplinary dialogical interaction, it picks and detaches the main characteristic traces of this culture and of this citizen, offering keys of bigger understanding of its expressions of rupture and continuity with the previous paradigm. In this context, it is placed the Catholic Church, who, interpellated by it, detects the main challenges and possibilities and searches, in the ways of auto-understanding the dialogue with this culture and this citizen. Vatican Council II was this door of access, offered this key of reading, reread and continued - for Latin America and the Caribbean - through the four Episcopal Conferences that came after the Council. The research covers this itinerary and looks - with closer lenses - in the V General Conference of the Episcopate, in Aparecida, in 2007, for the main orientations that show themselves in the catholic guidances of the Latin American and Caribbean continent, in the process of aggiornamento initiated by the Council mentioned before.

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Bonato, Massimo. "Igreja católica e modernização social. A crise do catolicismo a partir da experiência missionária de um grupo de jovens italianos em Belo Horizonte nos anos 1960." Universidade de São Paulo, 2014. http://www.teses.usp.br/teses/disponiveis/8/8132/tde-13102014-171639/.

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Esta pesquisa tem por objetivo retomar a discussão do agravamento da crise macroinstitucional da igreja católica no decorrer da segunda metade do século XX. Parte-se de um esforço de reconstrução discursiva (à base de fontes documentais, entrevistas e histórias de vida) das experiências missionárias inovadoras iniciadas na Belo Horizonte dos anos1960 por um grupo de jovens italianos, militantes leigos da Gioventù Studentesca de Milão, assim como das trajetórias de vida e motivações religiosas e políticas de cada um dos integrantes do grupo desde então até os dias atuais. Esse é o objeto empírico da pesquisa. Além desse quadro, contudo, a pesquisa visa contribuir para a compreensão sociológica das complexas relações de mútua penetração e encadeamento entre o catolicismo internalizado, a formação de minorias católicas ativas e o processo de modernização social e cultural.
The subject of the present research is the aggravation of the institutional crisis of the Catholic Church during the second half of the XXth Century. Based upon documentary sources and field work that includes interviews and histories of life, the research tries to reconstruct the experiences of an Italian group of lay catholic missionaries, who acted in the city of Belo Horizonte, Minas Gerais, in the 1960s. These young men and women belonged to the so called Gioventù Studentesca from Milan, Italy. Their trajectories of life and their religious and political motivations were rebuilt from these days to the present moment. That is the empirical subject of the research. On a second but not secondary frame, the present thesis seeks to contribute for the sociological understanding of the complex relations of mutual penetration and chaining between the catolicismo internalizado, the formation of catholic active minorities and the process of social and cultural modernization of the Catholic Church

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Giorgi, Liana. "Aspects of the subjective culture of modernity : an analysis of the European Values Survey (1981) on European attitudes towards religion, work, politics and well-being." Thesis, University of Cambridge, 1990. https://www.repository.cam.ac.uk/handle/1810/272958.

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Costa, Renato de Lima da. "Ética e religião em Gilles Lipovetsky: uma análise da obra A sociedade pós-moralista." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1869.

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The present dissertation exposes the thought of Gilles Lipovetsky by examining specifically his book The post-moralistic society, in which the author treats in detail the ethical issue in contemporaneity. Under the French philosophical tradition scope, Lipovetsky proposes a study of more specific social phenomenons, by having as central object the hypermodern society. In this society determined by consumption, the ethics puts itself under new parameters. In the book mentioned above, the author is dedicated to understanding the paradoxes that circulate the discussions around the ethical issue, he notes that an ethics of post-obligation, whose purposes is the full satisfaction of the subjective desires of individuals in the most variety of actions, today determines the social relations of individuals in the social spheres. The author's theory concerning to the ethics of post-obligation brings significant elements for a better understanding of the religious issue, especially in its ethical dimension. The contributions of the author pointed to the emergence of a secularized religion to gravitate in the given social setting, whose characteristics are exposed in this dissertation. By opposing the considerations of Lipovetsky with the theories of other authors, it is possible to realize the existence of convergent and divergent points in the ethical proposals that they present. Lipovetsky's analysis shows itself pertinent to the discussion concerning to the possibility of a global ethics, common to all peoples
A presente dissertação expõe o pensamento de Gilles Lipovetsky, analisando de forma específica a obra A sociedade pós-moralista, na qual o autor trata detalhadamente da questão ética na contemporaneidade. No âmbito da tradição filosófica francesa, Lipovetsky propõe um estudo de fenômenos sociais mais específicos, tendo como objeto central a sociedade hipermoderna. Nesta sociedade determinada pelo consumo, a ética coloca-se sob novos parâmetros. Na obra supracitada, o autor dedica-se a compreender os paradoxos que circulam as discussões em torno da questão ética, constatando que uma ética do pós-dever, cujo propósito se volta para a satisfação plena dos desejos subjetivos dos indivíduos nas mais variadas ações, determina hoje as relações sociais dos indivíduos nas esferas sociais. A teoria do autor a respeito da ética do pós-dever traz elementos significativos para uma melhor compreensão da questão religiosa, sobretudo em sua dimensão ética. As contribuições do autor apontam para a emergência de uma religião secularizada a gravitar no cenário social dado, cujas características são expostas nesta dissertação. Ao contrapor as considerações de Lipovetsky com as teorias de outros autores, é possível perceber a existência de pontos convergentes e divergentes nas propostas éticas que eles apresentam. A análise de Lipovetsky se mostra pertinente para a discussão de uma possível ética global, comum a todos os povos

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Baptista, Raphael Faé. "Fenomenologia e filosofia da secularidade moderna em Charles Taylor." Mestrado em Filosofia, 2015. http://repositorio.ufes.br/handle/10/1989.

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O sentido ordinário dado à secularização no ocidente aponta para o expurgo do religioso das esferas públicas e da sociedade, em cujos debates evidenciam-se um embate polarizado entre discursos religiosos e científicos, com vantagem para estes. Charles Taylor pretende demonstrar o quão tímida e enviesada é essa perspectiva. No bojo da resposta à questão “o que mudou, entre crença e descrença, em 500 anos de civilização ocidental, de 1500 a 2000?”, ele considera um conjunto de reelaborações e ressignificações nos antigos e novos modos de pensar, agir e se envolver no tocante à espiritualidade e seus modos de imbricação social. O propósito, aqui, é analisar a chave de leitura tayloriana sobre a secularização, o quadro no qual se desenvolverão as condições da crença e da descrença atuais, com amplas repercussões políticas, sociais, éticas, antropológicas, etc., em indivíduos e em sociedades.
The ordinary meaning given to the secularization in the West, points to the purge of the religious view in public places and society, in which debates evidentiate themselves in a polarized clash between religious and scientific discourse, with the advantage of these last. Charles Taylor intends to demonstrate how timid and biased is this perspective. In the midst of the answer to the question “what has changed between belief and unbelief, in 500 years of Western civilization, from 1500 to 2000?”, he considers a set of redrafts and new meanings in old and new ways of thinking, acting and engage regarding to spirituality and its modes of social embeddedness. The aim here is to analyze the Taylorian reading key about secularization, the framework within which are going to be developed the current conditions of the belief and unbelief, with wide political, social, ethical, anthropological, and so forth, repercussions, on individuals and societies.

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Sjöborg, Anders. "Bibeln på mina egna villkor : En studie av medierade kontakter med bibeln med särskilt avseende på ungdomar och Internet." Doctoral thesis, Uppsala universitet, Religionssociologi, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-6331.

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Does mediation via the Internet contribute to the use of the Bible as a cultural resource, and if so does this contribute to other ways of relating to the Bible as an authority? This is investigated in three steps. Firstly, quantitative survey data concerning Bible reading and other forms of contact with the Bible as well as attitudes to the Bible are scrutinized for variation over time and generational differences. Secondly, patterns of use on a Swedish Christian ecumenical web site on the Bible targeted at teenagers are explored. Thirdly interviews with young users of this web site are assessed in terms of detraditionalization. Earlier results emphasizing the privatizing effect of the mediation of religion are complemented by considering a cultural component against which the individual relates to religion in a manner which is both private and social. This study supports the findings of earlier studies on the Internet and religion, as to the significance of factors such as offline experiences of religion, attitude to pluralism, and technical features online. This study adds to those results by exposing how these features come into play in the use of a Christian website, and that such a site may also work as an arena for young people from diverse religious backgrounds. Thirdly, the role of the mediation of religion via the Internet for religious and social change is understood in a reciprocal manner: the Internet is a product of a time of insecurity, an agent contributing to this insecurity, as well as a cultural response to this insecurity. It is argued that the use of the studied website can be seen as detraditionalization, in terms of weakening of traditions and individualization of religion. The concept virtual plausibility structure is suggested for understanding the role of the Internet in between the individual and the social in late modernity.

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Brusi, Fredrik. "In Search of a Lost Paradigm : A Case Study Approach to Retracing Traditionalist Influence in the Fatwas of Ali Goma, Grand Mufti of Egypt." Thesis, Stockholms universitet, Avdelningen för mellanösternstudier, 2012. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-77698.

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This paper is an attempt to describe how two religious edicts by the current Egyptian grand mufti relate to an ongoing theological debate in the Muslim world on the nature of miracles and the state of mankind between life and death. The study illustrates how the mufti adheres to the Sunni theological school of Ash‘ariyya and in what way said school has emerged as a theological middle ground between the literal and interpretative schools of thought. The study also reveals how the Mufti as a guardian of the faith must operate within a secularising context and what strategies are possible for him to utilise if he is to meet the demands of a modernised society whilst retaining a coherent religious explanation. In his office as grand mufti, Ali Goma may well be described as a traditionalist where theological matters are considered even if the governmental institute of Dār al- iftā has been modernised under his supervision and now uses 24 hour phone lines, e-mail, facebook and has an official webpage and translates many of its edicts into other languages than Arabic. This means that Dār al-iftā and Ali Goma are communicating an official Islam not only to the Muslims of Egypt, but has transformed from a national institute to a player in the era of globalisation.

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Camargo, Vinicius Ortiz de [UNESP]. "Modernidade e Movimento Nova Era: Novas perspectivas subjetivas de interação indivíduo-sociedade." Universidade Estadual Paulista (UNESP), 2003. http://hdl.handle.net/11449/88816.

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Esta dissertação teve o propósito de analisar uma modalidade comportamental particular, construída durante as três últimas décadas do século XX e, que pode ser apreendida através do movimento Nova Era. A essa modalidade pode-se observar a construção subjetiva de mecanismos de respostas e de interpretação da realidade que resultam em atitudes e/ou numa ética comportamental capaz de traduzir os novos desafios que a realidade atual - denominada por alguns teóricos como sendo uma realidade pós-moderna - coloca para o indivíduo. Todavia, pode-se constatar que tais mecanismos de respostas, quando confrontados com o processo de alienação humana, tornam-se uma modalidade de resposta individual cujo potencial crítico fica ao nível superficial, reforçando um processo de privatização do indivíduo.
This dissertation had as the purpose of analyzing a modality peculiar comportamental, built during the last three decades of the century XX and that it can be apprehended through the movement New Era. For this modality it could be observed the subjective construction of mechanisms of answers and of interpretation of the reality that resulted in attitudes and or in an ethics comportamental capable to translate the new challenges that the current reality - denominated by some theoreticals as being a post-modern reality - it puts for the individual. Though, it can be verified that such mechanisms of answers, when confronted with the process of human alienation, they become a modality of individual answer which the critical potential is at the superficial level, reinforcing a process of the individualþs privatizations.

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Reichow, Josué Klumb. "A filosofia reformada de Herman Dooyeweerd e suas condições de recepção no contexto brasileiro." Faculdades EST, 2014. http://tede.est.edu.br/tede/tde_busca/arquivo.php?codArquivo=618.

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Conselho Nacional de Desenvolvimento Científico e Tecnológico
O presente trabalho se constitui em uma apresentação do pensamento e sistema filosófico do holandês Herman Dooyeweerd. Nele, discutem-se os fundamentos sob os quais o autor constrói o que ele denominou de filosofia cosmonômica, identificando-se no movimento do neocalvinismo do final do séc. XIX, de Abraham Kuyper, como a tradição na qual o pensamento dooyeweerdiano está localizado. Com vistas ao oferecimento de uma introdução aos principais elementos presentes no pensamento do filósofo de Amsterdam, este trabalho está estruturado em três capítulos. No primeiro, intitulado Panorama da modernidade, faz-se uma breve discussão a respeito desse período histórico e do ideal de racionalidade advindo com ele, para em seguida, apresentar a proposta de Dooyeweerd, como uma leitura crítica da modernidade, via a denúncia do dogma da autonomia religiosa da razão. O segundo capítulo, Elementos constitutivos da filosofia cosmonômica, versa a respeito da linguagem conceitual do autor, refletindo sobre o significado de cosmonomia e seus desdobramentos para a construção de uma filosofia genuinamente cristã, que se diferencia de uma proposta escolástica. No terceiro capítulo, denominado A recepção do pensamento de Dooyeweerd no contexto brasileiro, é realizada uma análise, a partir da tradição kuyperiana-dooyeweerdiana, de possíveis modelos de relação entre o cristianismo e a cultura no Brasil. Na sequência, aponta-se a crítica dos neocalvinistas a um modelo dualista e segmentado de interação com a esfera cultural. Em contraposição a ele, é defendida uma compreensão de cristianismo como força transformadora e redentora da cultura. Em seguida, faz-se uma reflexão a respeito dos pontos de aproximação e de tensão entre a visão neocalvinista e as perspectivas teológicas da Missão Integral e da Teologia da Libertação, em uma tentativa de diálogo entre essas ricas tradições. Por fim, faz-se um balanço e avaliação de possíveis contribuições da construção dooyeweerdiana, tanto em termos acadêmicos, como é o caso do diálogo entre fé e racionalidade, e, em conversa com o desenvolvimento de uma Teologia Pública.
This dissertation constitutes itself as a presentation of the thought and the philosophic system of the Dutch Herman Dooyeweerd. In it, is discussed the foundations upon which the author built what he called the cosmonomic philosophy, identifying in the nineteenth century neocalvinsm movement of Abraham Kuyper the tradition in which the dooyweerdian thought is located. Aiming to introduce the main elements of the amsterdammer philosophers thought this work is structured in three chapters. In the first one, called Panoramic view of modernity, is made a brief discussion about this historical period, reflecting on the ideal of rationality that came with it in order to present the Dooyeweerds proposal as a critic view of modernity, by the means of his denounce of the dogma of the religious autonomy of reason. The second chapter, Constitutive elements of the cosmonomic philosophy, demonstrates the authors conceptual language, reflecting about the meaning of cosmonomic and its unfolding towards a construction of a truly Christian philosophy which differs itself of the scholastic perspective. In the third chapter, named The reception of the Dooyeweerds thought in the Brazilian context is made an analysis from a kuyperian-dooyeweerdian tradition of possible models of relation between Christianity and culture in Brazil. In the sequence, it is showed the neocalvinistic critic towards a dualistic and segmented model of interaction with the cultural sphere. In opposition to this model, is defended an understanding of Christianity as a power of transformation and redemption of the culture. Following that, a reflection is made about the convergent and divergent elements between the neocalvinstic view and the theological perspectives of Missão Integral (Comprehensive Mission) and Liberation Theology, in an attempt to establish a dialog between these traditions. Finally, it is presented an evaluation of possible contributions of the dooyeweerdian construction in academic terms as well as in the case of a faith/rationality dialog, having in perspective the developing of a Public Theology.

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Consentino, Marcelo. "Cristianismo e modernidade: o cristianismo moderno e a modernidade cristã de Vladimir Soloviev." Pontifícia Universidade Católica de São Paulo, 2012. https://tede2.pucsp.br/handle/handle/1882.

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The purpose of this dissertation is to contribute to the studies which search to investigate the relationship between the Christian tradition and the modern culture, and therefore to bring elements to answer two fundamental questions: (1) what is living and what is dead in Christianity and in modernity, and (2) what should live and what should die in Christianity and in modernity. In order to do that, the problem will be studied according to the work of the modern Christian philosopher Vladimir Soloviev, especially rich by the efforts of the author to be ultramodern and ultraorthodox. The First Chapter will be dedicated to investigate the scientific basis in the work of Soloviev, especially his notions of anthropology and historiography, with special emphasis in the historical development of Christianity and modern civilization. The Second Chapter is dedicated to Soloviev s philosophical evaluation of the human condition and the history of humanity. The Third Chpater is dedicated to Soloviev s theology, that is, on how the human condition and the history of humanity are seen on the light of Christian Revelation according to orthodoxy. The Fourth and Last Chapter, which should be hold as a conclusion, is dedicated to investigate, particularly in the last of Soloviev s books, The Tale of the Antichrist, the ultimate points of convergence and divergence between the ideals of the Christian tradition and the ideals of modern culture
O propósito desta dissertação é contribuir para os estudos que visam investigar as relações entre a tradição cristã e a cultura moderna, e assim trazer elementos para responder duas questões fundamentais: (1) o que é vivo e o que é morto no cristianismo e na modernidade, e (2) o que deve viver e o que deve morrer no cristianismo e na modernidade. Para tanto se abordará o problema a partir da obra do filósofo cristão moderno Vladimir Soloviev, particularmente rica pelo esforço do autor de ser a um só tempo ultra-moderno e ultra-ortodoxo. O Primeiro Capítulo será dedicado a investigar as bases científicas na obra de Soloviev, em especial as suas noções de antropologia e de historiografia, com ênfase especial no desenvolvimento histórico do cristianismo e da civilização moderna. O Segundo Capítulo é dedicado à avaliação filosófica de Soloviev da condição humana e da história da humanidade. O Terceiro Capítulo é dedicado à teologia de Soloviev, ou seja, a como a condição humana e a história da humanidade são vistas à luz da Revelação cristã segundo a ortodoxia. O Quarto e último Capítulo, que deve servir como conclusão, é dedicado a investigar, em especial no derradeiro livro de Soloviev, O conto do Anticristo, os pontos definitivos de convergência e divergência entre o ideal da tradição cristã e o ideal da cultura moderna

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Silva, Lourival Rodrigues da. "JUVENTUDE, RELIGIÃO E A UTOPIA DA "CIVILIZAÇÃO DO AMOR" Estudo de Caso das Pastorais da Juventude do Brasil." Pontifícia Universidade Católica de Goiás, 2006. http://localhost:8080/tede/handle/tede/949.

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Goiânia, UCG, 2006. This dissertation deals with the aspects of post-modernity, the religion and Brazilian´s youth. It approaches the question of today s utopia and, in a special way, the "Civilization of Love" which is a proposal for the Catholic youth. It makes a reassessment of modernity, post-modernity and the situation of religion. It is a reflection on the different conceptions of youth: influences of the current culture on the new generations, over communication, with its technologies, virtuality, standards of behavior and subjectivity. It considers youth and their participation in the religion, surveying what type of religion the young are seeking. Emphasizes youth s political participation throughout history through their demands, contradictions and forms of participation and organization. The utopia in the perspective of the dream offered to the youth of today s post-modern culture. It discloses who proposed the Civilization of Love to young Catholics and gives emphasis on how this concept was received by church and the youth. It brings a visualization of the pastorals of youth in Brazil, how they organize, their objectives and action of plans, presenting the understandings that these youngers have on the "Civilization of Love".
Esta dissertação trata dos aspectos da pós-modernidade, da religião e da juventude brasileira. Aborda a questão da utopia hoje e, de modo especial a Civilização do Amor que é proposta para a juventude católica. Faz uma abordagem da modernidade, da pós-modernidade e da situação da religião. É uma reflexão sobre as diferentes concepções de juventude: influências da cultura atual sobre as novas gerações, sobretudo a comunicação, com suas tecnologias, virtualidades, padrões de comportamento e subjetividade. Considera a juventude e sua presença na religião, levantando de que tipo de religião os jovens estão à procura. Dá destaque à participação política dos jovens ao longo da história, com suas reivindicações, contradições e formas de se organizar. Discute a utopia na perspectiva de sonho oferecido aos jovens da cultura pós-moderna. Levanta quem propõe a Civilização do Amor aos jovens católicos, pontuando o modo como esta foi assumida pela Igreja e pelos jovens. Traz uma visualização das pastorais da juventude no Brasil com suas formas de organização, seus objetivos e planos de ação, apresentando as compreensões que estes jovens têm sobre a Civilização do Amor .

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Dissertations / Theses on the topic 'Religion and modernity'

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