Relevant bibliographies by topics / Religion and sociology Religion and civilization

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Religion and sociology Religion and civilization'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 February 2022

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Journal articles on the topic "Religion and sociology Religion and civilization"

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Zatari, Fadi. "Religion as a Pillar for Establishing a Civilization: Al-Māwardī’s Perspective." Journal of Islamic Thought and Civilization 11, no. 1 (May 3, 2021): 240–57. http://dx.doi.org/10.32350/jitc.111.13.

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This study examines religion in terms of establishing and maintaining a civilization based on Abū al-Ḥasan al-Māwardī’s (d. 1058) contribution, “Kitāb adab al-dunyā wa-al-dīn.” In this paper, the central argument is that religion is a pillar for establishing and maintaining civilization. There are no possibilities for a civilization to be constituted and maintained without a central role for religion. I will elaborate on the meaning of religion from al-Māwardī’s perspective and its role in constructing a civilization. This paper considers several religious notions and concepts proposed by al-Māwardī for this purpose. For instance, ‘al-Targhīb wa al-Tarhīb’ (persuasion and intimidation) and al-ulfah (social affinity) indicate how religion can affect individual behaviors and actions and helps create and maintain civilization. As a methodology, this paper analyses al-Māwardī’s contribution and compares it with significant contributions to civilization Studies. It concludes that a profound understanding of religion's role in any civilization gives a proper direction for understanding civilization and how religion can enhance and improve people's behavior and manners, which reflects positively on religion’s role in establishing and preserving a civilization.
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Polyakova, N. L. "Global sociology: basic research strategies. Part II. Civilization approach." Moscow State University Bulletin. Series 18. Sociology and Political Science 26, no. 1 (June 24, 2020): 7–28. http://dx.doi.org/10.24290/1029-3736-2020-26-1-7-28.

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The civilization has a long history. It was formed in the framework of history and philosophy of history. In sociology it was used from time to time and only as a means of analysis of religion and culture. However in the middle of the XX century in the context of post-colonial studies it became evident that both the process of movement of different societies to modernity and the results of this movement show the lack of universalist patterns. It also become clear that one can use theory of civilization to explain all these phenomena. In fact the civilization approach turned out to be a useful alternative to the universalist approach as a way of understanding the contemporary global world especially of the processes of modernization.The civilization approach has made it possible to work out a new version of global sociology. It shows the way to investigate the culture-civilization complex which includes religion social institutes and identities.
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Ben-Naouar, Youssef. "al-Ta’āysy al-Ṡaqāfī wa al-Ḥaḍārī bi al-Magrib." Aphorisme: Journal of Arabic Language, Literature, and Education 3, no. 1 (January 31, 2021): 1–12. http://dx.doi.org/10.37680/aphorisme.v3i1.627.

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This study aims to describe the culture and civilization in Morocco in the context of sociology. This research method is qualitative-descriptive. The research data were obtained from literature that describes the culture and civilization of the Moroccan state. The data collection technique is done with documentation. Meanwhile, data analysis was carried out by data reduction, data classification, and data interpretation. The results of the study found that the existence of civilization and culture in Morocco cannot be separated from the social, linguistic and religious context. In a social context, for example, Morocco has various kinds of cultures. This is motivated by the existence of heterogeneous tribes and communities. In the context of language, Morocco uses Arabic as the national language, but many people adopt Arabic 'Amiyah in their speech acts. Then in the context of religion, several religions in Morocco are found, such as Islam, Judaism, Christianity, and other religions.
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Hamsah, Ustadi. "PERANG DAN KEKERASAN ATAS NAMA AGAMA DALAM WACANA ILMIAH." ESENSIA: Jurnal Ilmu-Ilmu Ushuluddin 13, no. 1 (January 22, 2012): 151. http://dx.doi.org/10.14421/esensia.v13i1.727.

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Religion always offers both peace and steady, but negates war and violence. In the history of human civilization, religion is present in the course of human life. Religion, in one side, serves as a cure in the hard situation of human history such as starvation, death and disaster, however, either war or violence is ironically triggered by human’s view on religion to justify violence in the name of religion. The phenomenon signifies the bold topic of human history, religion and violence. Applying the sociology of religionapproach, this paper tries to explore how the contruction of human thought is present related to their views on religion, and how the position of religion in the context of war and violence in the lines of their history.
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Spohn, Willfried. "Europeanization, Religion and Collective Identities in an Enlarging Europe." European Journal of Social Theory 12, no. 3 (August 2009): 358–74. http://dx.doi.org/10.1177/1368431009337351.

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This article analyzes the conflictive role of religion in post-1989 Europe. Three major reasons for this are addressed: first, the restoration of structural and cultural pluralism of European civilization since the breakdown of communism entails the reconstitution of the full diversity of European religion. Second, international migration as a crucial part of globalization has intensified, contributing to the transformation of Europe into a complex of multi-cultural and pluri-religious societies. Third, the wave of contemporary globalization has been accompanied by an intensification of inter-civilizational and inter-religious encounters and conflicts — particularly between Christianity and Islam. As a result, European integration and enlargement as a secular and humanist mode of cultural integration and religious governance are basically challenged by this three-fold revitalization of religion. The growing tendency is to respond to this challenge by enhancing the Christian foundations of Europe rather than, as this article argues, to follow a more cosmopolitan, secularist and religious pluralist mode of European cultural integration.
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Fox, Jonathan. "The future of civilization and state religion policy." Futures 42, no. 6 (August 2010): 522–31. http://dx.doi.org/10.1016/j.futures.2010.01.003.

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Herbert, Christopher. "Vampire Religion." Representations 79, no. 1 (2002): 100–121. http://dx.doi.org/10.1525/rep.2002.79.1.100.

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THIS ESSAY HIGHLIGHTS AND SEEKS to trace the conflicted logic of the strong religious motivation exemplified in Bram Stoker's Dracula (1897). First it analyzes the tensions in Stoker's polemic against the primitive other of religion/ superstition, setting that polemic off against those of two late-Victorian anthropologists, William Robertson Smith and James Frazer. For these theorists, the basis of the superstitious mentality lies in the principle of taboo, according to which the divine and the unclean are one and the same and divinity manifests itself in contagious physical transmission. Dracula on the level of its overt homiletic rhetoric presents the campaign waged against vampirism by Van Helsing and his friends as an allegory of the suppression of wicked archaic superstition in the name of enlightened, spiritualized Christian religion. Yet the novel is itself an emanation of a deeply superstitious mentality: it powerfully endorses a moral conception (a familiar one to the Victorian middle classes) based on the perils of the contagious transmission of uncleanness, it portrays the disgustingly filthy Count as an object of religious veneration, and it ascribes frightening magical agency to religious instruments like crucifixes and communion wafers. Along the way it proclaims an ideology of the violent purification of society from the influence of enemies of religion, particularly unclean women and, implicitly, Jews - the ideology against which Frazer particularly warns as posing a lethal danger for the future of European civilization. The argument of Dracula about the relations of religion and superstition is irresolvably contradictory. At the same time, Stoker carries out an exposéé (or offers a case in point) of the perversely reflexive relations obtaining between vampirism and Christian religion in the age of the dominance of evangelicalism. He echoes earlier writers, notably Feuerbach, in diagnosing a strain of vampiric sadism at the heart of Christian piety. In its theme of erotically charged blood-drinking, Dracula evokes in particular the dominant motifs of the Wesleyan hymnal, and thus bears witness to the pathology that energizes Victorian spirituality.
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Wan Razali, Wan Mohd Fazrul Azdi. "Tema-Tema Ilmu Kajian Agama dalam Muqaddimah Ibn Khaldun: Satu Perbahasan Ringkas." Sains Insani 3, no. 2 (September 7, 2018): 38–45. http://dx.doi.org/10.33102/sainsinsani.vol3no2.59.

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Ibn Khaldun is a no stranger amidst the Muslim and non-Muslim historians, through his Muqaddimah. The Muqaddimah is not only a credible text for the studies of civilization, ethnic and heritage; but at the same time can also be used as a source reference for the study of religions. Under the taxonomy of two main types of Muslim scholarship in the study of religions, namely the purposive and the non-purposive types, Ibn Khaldun is included in the second. Through the use of qualitative research design, which utilizes content analysis method on the Muqaddimah, this article found that Ibn Khaldun’s descriptions on the study of religions are inclusive with his notes on the historical and civilizational studies. Despite of his interest and focus in the intellectual pursuit, his colourful life and continuous relocations are also among the factors that mould his creativity and innovation in his writings. In Ibn Khaldun’s study, religion is considered as one of the important factors in civilizational building. Discussions on human, be it from the spectra of anthropology, sociology, psychology, economics, epistemology or historiography, as found in Ibn Khaldun’s cUmrān, also include a few topics in the study of religions. In short, themes of Ibn Khaldun’s study of religions could be divided into two main types, namely Ibn Khaldun’s views on religion and Ibn Khaldun’s studies of religions. These themes were included in the Muqaddimah selectively, which must be comprehended in line with his original intention of writing this historical text.Keywords: Ibn Khaldun, Muqaddimah, cUmrān science, views on religion and study of religions Abstrak: Ibn Khaldun merupakan tokoh ilmuwan yang tidak asing dalam kalangan sejarawan Muslim dan bukan Muslim, melalui magnum opusnya iaitu Muqaddimah. Muqaddimah bukan sahaja sesuai diangkat sebagai sebuah teks utama dalam bidang kajian ketamadunan, etnik dan turāth, malah turut sesuai untuk dijadikan teks rujukan dalam ilmu kajian agama. Dalam taksonomi dua kumpulan utama kesarjanaan Islam qua Ilmu Kajian Agama iaitu Purposive dan Non-purposive, Ibn Khaldun termasuk dalam kumpulan yang kedua iaitu Non-purposive. Melalui kajian kualitatif, yang menggunakan metode analisis kandungan ke atas teks Muqaddimah, artikel ini telah menemui bahawa perbincangan ilmu kajian agama yang dibawa oleh Ibn Khaldun dalam karyanya adalah secara inklusif bersama perbincangan berkenaan sejarah dan ketamadunan. Selain daripada minat dan fokus Ibn Khaldun kepada bidang ilmu, kehidupan beliau yang penuh dengan warna-warni, serta pengembaraan dari satu daerah ke daerah yang lain juga merupakan antara faktor yang membuatkan beliau sentiasa kreatif dan inovatif dalam tulisan-tulisan beliau. Dalam penelitian Ibn Khaldun, agama merupakan salah satu faktor yang penting dalam pembinaan peradaban dan tamadun manusia. Perbincangan berkenaan manusia sama ada secara antropologi, sosiologi, psikologi, ekonomi, epistemologi atau historiografi seperti yang dibawa oleh ilmu cUmrān Ibn Khaldun turut membincangkan beberapa perkara dalam ilmu kajian agama. Secara ringkas, tema-tema ilmu kajian agama oleh Ibn Khaldun ini dapat dibahagikan kepada dua bahagian yang utama iaitu pertama, pandangan beliau terhadap agama (views on religion) dan keduanya adalah kajian agama-agama (study of religions). Tema-tema ini telah dimuatkan dalam Muqaddimah secara selektif oleh Ibn Khaldun untuk digarap secara selari dengan tujuan asal bukunya.Kata kunci: Ibn Khaldun, Muqaddimah, Ilmu cUmrān, Pandangan terhadap agama dan Kajian agama-agama
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Zuhriyah, Luluk Fikri. "Metode dan Pendekatan dalam Studi Islam: Pembacaan atas Pemikiran Charles J. Adams." ISLAMICA: Jurnal Studi Keislaman 2, no. 1 (January 22, 2014): 27. http://dx.doi.org/10.15642/islamica.2007.2.1.27-45.

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<p>Islam has been an interesting object of study for both Muslims and non-Muslims over a long period of time. A number of methods and approaches have also been introduced. In due time, Islam is now no longer understood solely as a doctrine or a set of belief system. Nor is it interpreted merely as an historical process. Islam is a social system comprising of a complex web of human experience. Islam does not only consist of formal codes that individuals should look at and obey. It also contains some cultural, political and economic values. Islam is a civilization. Given the complex nature of Islam it is no longer possible to deal with it from a single point of view. An inter-disciplinary perspective is required.</p><p>In the West, social and humanities sciences have long been introduced in the study of religion; studies that put a stronger emphasis on what we currently know as the history of religion, psychology of religion, sociology of religion and so on. This kind of approach in turn, is also applied in the Western studies of the Eastern religions and communities.</p><p>Islam as a religion is also dealt with in this way in the West. It is treated as part of the oriental culture to the extent that—as Muhammad Abdul Raouf has correctly argued—Islamic studies became identical to the oriental studies. By all means, the West preceded the Muslims in studying Islam from modern perspectives; perspective that puts more emphasis on social, cultural, behavioral, political and economic aspects. Among the Western scholars that approach Islam from this angle is Charles Joseph Adams whose thought this research is interested to explore.</p>
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Luyaluka, Kiatezua Lubanzadio. "Theological Proofs of the Kinship of Ancient Egypt With South-Saharan Africa Rather Than Eastern and Western Civilizations." Journal of Black Studies 50, no. 1 (October 25, 2018): 87–105. http://dx.doi.org/10.1177/0021934718808299.

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This article deals with the issue of the kinship of ancient Egyptian civilization with the neighboring ones. To the melanin-level proof offered by Cheikh Anta Diop and Obenga’s evidence of the linguistic relatedness of Kemet to the south-Saharan Africa, this article adds a theological proof. The article shows that the Eastern and Western epistemic paradigms brought by Persians and Greeks was destructive to the scientific nature of the religion ancient Egypt shared with Sumer and primitive Christianity; while, as seen through Kôngo religion which is demonstrated to be the continuation of kemetic religion, the epistemic paradigm of African traditional culture nurtures this religion. Therefore, the natural theological kinship of ancient Egypt is with south-Saharan African rather than with Asia and Europe.
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Dissertations / Theses on the topic "Religion and sociology Religion and civilization"

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Baumgard, Holger. "Kirche in der Netzwerkgesellschaft : Gesellschaftsdiakonie als Herausforderung der Kirche /." Münster : Lit, 2005. http://bvbr.bib-bvb.de:8991/F?func=service&doc_library=BVB01&doc_number=013119775&line_number=0001&func_code=DB_RECORDS&service_type=MEDIA.

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Gendron, Pierre 1948. "La modernité religieuse dans la pensée sociologique : Ernst Troeltsch et Max Weber." Thesis, McGill University, 2001. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=36936.

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This study is centered on the social question as addressed and defined by Ernst Troeltsch (1865--1923) and by Max Weber (1864--1920); it pertains mainly to the rise of religious modernity and its conditions of possibility; based on a comparative analysis of the socio1ogy of religion of Troeltsch and Weber, it deals with the question how religious modernity has to be thought from a sociological perspective.
Along with modern historical science and scientific rationality in general, the social question challenged religion in the nineteenth century; this study brings out the originality of Troeltsch's vision of a modernity compatible with belief in the future of religion.
Motivated by the debate on the social question, Troeltsch's concern was the social foundations of the Christian doctrine in its relation to secular domains of activity, and this calls for a new outlook on the issue of the relation between religion and culture.
Eventually, the comparative approach of the sociological thought of Weber and Troeltsch pursued in the present work, while providing new insight into Weber's views on religion, brings about a better understanding of Troeltsch as a theologian and a philosopher of religion.
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Baker, Joseph O. "Teaching in the Sociology of Religion." Digital Commons @ East Tennessee State University, 2018. https://dc.etsu.edu/etsu-works/5386.

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Sandberg, Russell. "Religion, society and law : an analysis of the interface between the law on religion and the sociology of religion." Thesis, Cardiff University, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.525073.

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This thesis is an investigation into teachers' status in Kuwait, what it is and the reasons for it. The question was posed and systematically investigated as to the standing of teachers, an issue of great significance for Kuwait and its education system. The thesis also explores the connections between teacher status and teacher education and the possibility of using improvements in teacher education to raise the status of teachers. The study is heavily based on empirical work, specifically: three substantial surveys and a case study that includes a fourth smaller survey. The collection of data is predominantly, though not exclusively, quantitative. A short questionnaire on teachers' status was administered to, 5200 citizens, 0.65% of the popUlation, using a network or 'snowball' technique. A longer questionnaire was administered to 320 final-year students in a cross-section of Kuwaiti secondary schools. A third questionnaire was administered to 1200 teachers (4% of the teacher population). The response rates for all three surveys exceeded 95%. The hypothetically significant variables considered in these surveys variously included gender, socio-cultural group, age, family status, academic ability, professional experience, subject specialism and nationality. In addition, an extended case study was carried out in the College of Basic Education, the training institution for primary teachers in Kuwait. The findings of these surveys and of the case-study are compared with each other and, to a lesser extent, with previous research that has been conducted in regard to teacher status in other educational systems. At an early stage of the analysis, some findings were presented to two members of the 'educational elite' in Kuwait for their interpretation and comment. The following are some examples of the findings of the study. Kuwaiti society sees the relative status of teachers as middle-order. The public have higher views of teachers than either teachers or trainee teachers have of themselves. The standing of the College of Basic Education is perceived as low by all sectors, including trainees at the college. Up to 28% of school-Ieavers were conSidering teaching as a career option, but almost none of these are academically able students. Kuwaitis choose teaching very much more for pragmatic than for 'vocational' reasons. Sociocultural group is the variable with the widest influence on the matters investigated. Gender is less significant than expected in some areas.
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Baker, Joseph O. Bader Christopher David. "A quantitative investigation of normative and deviant religious experiences." Waco, Tex. : Baylor University, 2007. http://hdl.handle.net/2104/5041.

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Javan, Jafari Bojnordi Abdolreza. "Religion, culture and punishment : rethinking the sociology of punishment." Thesis, University of Glasgow, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.479134.

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Daniels, Smith Anisi. "A Study of the Relationship Between Racial and Religious Identities." Kent State University / OhioLINK, 2018. http://rave.ohiolink.edu/etdc/view?acc_num=kent1524615640339724.

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Urbain, Olivier. "Daisaku Ikeda's philosophy of peace : human revolution, dialogue and global civilization." Thesis, University of Bradford, 2009. http://hdl.handle.net/10454/3354.

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Daisaku Ikeda is the Buddhist leader of one of the most visible religious movements today, the Soka Gakkai International (SGI). In this thesis, the main research question concerns the peace philosophy of Ikeda and its contribution to peace theory. Daisaku Ikeda and the SGI have been the subject of several scholarly studies in the fields of religious history and sociology. The focus of this research is on the significance of Ikeda's contributions in the field of peace studies, where his work has not yet been the subject of systematic investigation. It is argued that the originality of Ikeda's philosophy of peace resides in two main elements. First, the starting point is consistently human life and its potential for peace and happiness, not the omnipresence of conflict. Second, he offers a coherent system linking the individual, dialogical and global levels, which can be represented as a triangle made of three conceptual frameworks, that of Humanistic Psychology (Human Revolution), Communicative Rationality (Dialogue) and Cosmopolitan Democracy (Global Civilization). It is also argued that while being inspired by Ikeda's Buddhist spirituality and his loyalty to his mentor Josei Toda, this secular humanist approach to peace offers an effective and original way for all people to participate in the construction of a better world, regardless of their religious or ideological affiliation, social background or cultural practices.
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Willey, Hannah Rose. "Law and religion in the archaic and classical Greek poleis." Thesis, University of Cambridge, 2013. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.607836.

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Padgett, Douglas M. "Religion, memory, and imagination in Vietnamese California." [Bloomington, Ind.] : Indiana University, 2007. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3255506.

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Thesis (Ph.D.)--Indiana University, Dept. of Religious Studies, 2007.
Title from PDF t.p. (viewed Nov. 19, 2008). Source: Dissertation Abstracts International, Volume: 68-03, Section: A, page: 1023. Advisers: Robert A. Orsi; Jan Nattier.
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Books on the topic "Religion and sociology Religion and civilization"

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Religion and advanced industrial society. London: Routledge, 1992.

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Religion and advanced industrial society. London: Unwin Hyman, 1989.

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The phenomenon of religion: A thematic approach. Oxford: Oneworld, 1999.

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Yi, Wŏn-gyu. Inʼgan kwa chonggyo. Kyŏnggi-do Pʻaju-si: Nanam Chʻulpʻan, 2006.

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Bogomilova, Nonka. Religii︠a︡ta, dukh i institut︠s︡iii︠a︡. Sofii︠a︡: A.I. "Prof. Marin Drinov", 2000.

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Valdivia, Isaac Guzmán. México y los caminos de la libertad. Estado de México: Ediciones Promesa, 1986.

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Nosyrev, Ilʹi︠a︡ Nikolaevich. Mastera illi︠u︡ziĭ: Kak idei prevrashchai︠u︡t nas v rabov = Masters of Illusions : How Religious Ideas Make us Slaves. Moskva: Forum, 2013.

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The rage for utopia. St. Leonards, NSW, Australia: Allen & Unwin, 1992.

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Hitchens, Christopher. God is not great: How religion poisons everything. Crows Nest, N.S.W: Allen & Unwin, 2008.

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Willems, Ulrich. Moderne und Religion: Kontroversen um Modernität und Säkularisierung. Bielefeld: Transcript, 2013.

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Book chapters on the topic "Religion and sociology Religion and civilization"

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Oakland, John. "Religion." In British Civilization, 89–115. Ninth edition. | London ; New York, NY : Routledge/ Taylor & Francis Group : 2020.: Routledge, 2019. http://dx.doi.org/10.4324/9780429454790-4.

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Davie, Grace. "Religion." In Sociology, 277–96. London: Macmillan Education UK, 1999. http://dx.doi.org/10.1007/978-1-349-27552-6_13.

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O’Donnell, Gerard. "Religion." In Mastering Sociology, 268–77. London: Macmillan Education UK, 1988. http://dx.doi.org/10.1007/978-1-349-10247-1_23.

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Selfe, P. L. "Religion." In Advanced Sociology, 187–201. London: Macmillan Education UK, 1987. http://dx.doi.org/10.1007/978-1-349-13093-1_12.

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O’Donnell, Gerard. "Religion." In Mastering Sociology, 254–63. London: Macmillan Education UK, 1985. http://dx.doi.org/10.1007/978-1-349-17914-5_23.

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O’Donnell, Gerard. "Religion." In Mastering Sociology, 277–85. London: Macmillan Education UK, 1994. http://dx.doi.org/10.1007/978-1-349-13434-2_23.

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Selfe, Paul. "Religion." In Work Out Sociology, 161–74. London: Macmillan Education UK, 1993. http://dx.doi.org/10.1007/978-1-349-13120-4_13.

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Selfe, Paul. "Religion." In Sociology a Level, 157–71. London: Macmillan Education UK, 1993. http://dx.doi.org/10.1007/978-1-349-13854-8_12.

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van Tubergen, Frank. "Religion." In Introduction to Sociology, 457–87. Milton Park, Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781351134958-20.

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Vanderstraeten, Raf, and Kaat Louckx. "Religion." In Sociology in Belgium, 23–58. London: Palgrave Macmillan UK, 2017. http://dx.doi.org/10.1057/978-1-137-55663-9_2.

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Conference papers on the topic "Religion and sociology Religion and civilization"

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Kosasih, Aceng. "Inter-Religion Harmony." In 1st UPI International Conference on Sociology Education. Paris, France: Atlantis Press, 2016. http://dx.doi.org/10.2991/icse-15.2016.1.

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Agustina Tuasela, Juliana. "Religion Evolution: The Study Of Religion Development From Evolution perspectives." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.29.

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Rahmat, Munawar. "Humans by the Quran Tend Reject the Right Religion." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007103006210627.

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Bahari, Yohanes. "Response of Students Majoring in Religion toward Religious Tolerance." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007103506500655.

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Bahari, Yohanes. "Response of Students Majoring in Religion Towards Religious Tolerance." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007107008520857.

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Bushueva, Tatyana Ivanovna. "Jung On The Role Of Religion In Spiritual Development Of Person." In International Scientific Congress «KNOWLEDGE, MAN AND CIVILIZATION». European Publisher, 2021. http://dx.doi.org/10.15405/epsbs.2021.05.40.

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Hunt, Stephen J. "“Regulating Religion”: Religious Rights Legislation in the UK." In 3rd Annual International Conference on Political Science, Sociology and International Relations (PSSIR 2013). Global Science and Technology Forum Pte Ltd, 2013. http://dx.doi.org/10.5176/2251-2403_pssir13.80.

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Dandirwalu, Resa. "Church Sasi: beyond Religion Boundaries Study of Religious Anthropology." In Proceedings of the International Conference on Religion and Public Civilization (ICRPC 2018). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icrpc-18.2019.30.

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Cahyati, Sri, and Dasim Budimansyah. "Character Development Base on Religion: Introducing TCB Concept for Better Life." In The 2nd International Conference on Sociology Education. SCITEPRESS - Science and Technology Publications, 2017. http://dx.doi.org/10.5220/0007108909580962.

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Khitruk, Ekaterina. "Публичное и частное в философии религии Ричарда Рорти." In The Public/Private in Modern Civilization, the 22nd Russian Scientific-Practical Conference (with international participation) (Yekaterinburg, April 16-17, 2020). Liberal Arts University – University for Humanities, Yekaterinburg, 2020. http://dx.doi.org/10.35853/ufh-public/private-2020-14.

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The article covers the religious conception in the work of the famous American philosopher Richard Rorty. The author emphasises the secular and finalist views of R. Rorty on the nature of religion, and on the philosopher’s gradual perception of the need for their creative reinterpretation due to the actualisation of the role of religion in intellectual and political spheres. The article uncovers two fundamental constituents of Richard Rorty’s religious philosophy. The first of them is associated with R. Rorty’s perception of the ‘weak thinking’ concept in the writings of Italian philosopher Gianni Vattimo. R. Rorty holds ‘weak thinking’ and ‘kenosis’ to be the key to understanding the possibility of religion in the postmodern era. The second aspect concerns the existence of religion in the public space. Here the distinction between ‘strong’ narratives and ‘weak’ thinking correlates with the politically significant distinction between ‘strong’ religious institutions and private (parish, community) religious practice. Rorty believes that the activity of ‘strong’ religious structures threatens liberal ‘social hope’ on the gradual democratisation of mankind. The article concludes that Richard Rorty’s philosophy of religion presents an original conception of religion in the context of modern temporal humanism; the concept positively evaluates religious experience to the extent that it does not become a basis for theoretical and political manipulations on the part of ‘strong’ religious institutes.
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Reports on the topic "Religion and sociology Religion and civilization"

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Barnes, Melissa K., and Antonio Ybarra-Rojas. Liberation Theology in Central America. Liberation Theology and the Marxist Sociology of Religion. CLIC Papers. Fort Belvoir, VA: Defense Technical Information Center, June 1989. http://dx.doi.org/10.21236/ada209072.

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 2020. http://dx.doi.org/10.47816/01.001.20.

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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).
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