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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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Palmer, Clare. "Religion in the Making? Animality, Savagery, and Civilization in the Work of A. N. Whitehead." Society & Animals 8, no. 3 (2000): 287–304. http://dx.doi.org/10.1163/156853000511131.
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AbstractConstructions of the animal and animality are often pivotal to religious discourses. Such constructions create the possibility of identifying and valuing what is "human" as opposed to the "animal" and also of distinguishing human beliefs and behaviors that can be characterized (and often disparaged) as being animal from those that are "truly human." Some discourses also employ the concept of savagery as a bridge between the human and the animal, where the form of humanity but not its ideal beliefs and practices can be displayed. This paper explores the work of the influential scientist, philosopher, and theologian A. N. Whitehead in this context. His ideas of what constitutes "the animal," the "primitive" and the "civilized" are laid out explicitly in his now little-used history of religions text, Religion in the Making. This paper explores these ideas in this history and then considers how the same ideas permeate his currently more popular philosophical and theological writing Process and Reality. Drawing on some work in post-colonial theory, the paper offers a critique of this understanding of animality, savagery, and civilization and suggests that using Whitehead to underpin modern theological work requires considerable caution.
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Palmerl, Clare. "Religion in the Making? Animality, Savagery, and Civilization in the Work of A. N. Whitehead." Society & Animals 8, no. 1 (2000): 287–304. http://dx.doi.org/10.1163/156853000x00183.
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AbstractConstructions of the animal and animality are often pivotal to religious discourses. Such constructions create the possibility of identifying and valuing what is "human" as opposed to the "animal" and also of distinguishing human beliefs and behaviors that can be characterized (and often disparaged) as being animal from those that are "truly human." Some discourses also employ the concept of savagery as a bridge between the human and the animal, where the form of humanity but not its ideal beliefs and practices can be displayed. This paper explores the work of the influential scientist, philosopher, and theologian A. N. Whitehead in this context. His ideas of what constitutes "the animal." the "primitive" and the "civilized" are laid out explicitly in his now little-used history of religions text, Religion in the Making.This paper explores these ideas in this history and then considers how the same ideas permeate his currently more popular philosophical and theological writing Process and Reolity. Drawing on some work in post-colonial theory the paper offers a critique of this understanding of animality, savagery, and civilization and suggests that using Whitehead to underpin modern theological work requires considerable caution.
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Cesari, Jocelyne. "Civilization as Disciplinization and the Consequences for Religion and World Politics." Review of Faith & International Affairs 17, no. 1 (January 2, 2019): 24–33. http://dx.doi.org/10.1080/15570274.2019.1570753.
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Gellner, David N. "Language, caste, religion and territory: Newar identity ancient and modern." European Journal of Sociology 27, no. 1 (May 1986): 102–48. http://dx.doi.org/10.1017/s0003975600004549.
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The newars are the indigenous inhabitants of the Kathmandu Valley, a bowl-shaped plateau about fifteen miles across at a height of approximately 4,000 fest in the Himalayan foothills. It is a plateau in that the major rivers in the immediate area (the Trisuli and the Sunkosi) pass it by at a much lower level. The Valley is surrounded by a rampart of hills rising to 7 or 8,000 feet; according to local belief and myth, and according to geology, the Valley was once a lake. Its soil is exceptionally fertile by Himalayan, or indeed any, standards. Thanks to this, and to the Valley's strategic position astride trade routes to Tibet, it has a long and distinguished history. Written records (inscriptions) begin in the fifth century A.D. and give evidence of a high and literate civilization derived from the Indian plain. The inscriptions are written in a chaste and pure Sanskrit not met with in later periods, but the place-names reveal that the bulk of the population spoke an ancient form of the presentday Newars' language, Newari (Malla 1981 (1). Whereas most of the rest of Nepal remained thinly inhabited and rustic till the modern period, the Kathmandu Valley was able to support a division of labour and a sophisticated urban civilization impossible elsewhere in the Himalayan foothills between Kashmir and Assam.
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Nashrillah, Nashrillah, and Datuk Imam Marzuki. "Guidelines for Da'wah Bilhikmah of the Indonesian Ulema Council in Dealing with Hoaxes on Social Media." Budapest International Research and Critics Institute (BIRCI-Journal): Humanities and Social Sciences 4, no. 1 (January 14, 2021): 113–21. http://dx.doi.org/10.33258/birci.v4i1.1541.
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Da'wah bilhikmah is a message that is able to guide people in tracing the traces of the glory of life and high civilization, so that humans become dignified (akramal akramin). The description of the da'wah bilhikmah in the Qur’an can be carried out by preachers / preachers who have wisdom, namely those who are called ulil ilmi and ulil albab who are always devoted (reflecting), tafakkur (deep thinking), polite in attitude ( hilm), fair in deciding and progressive in truth (I'tiba). In this research, the writer tries to get library material, namely collecting, reading and reviewing sources, getting library research in the form of books or the realities of everyday life of the people related to the issues discussed. The method of discussion in this research are: Synthesis Analysis Method, namely through rational and abstract logical approaches to the objective of inductive and deductive thinking and scientific analysis. Descriptive method, namely by describing the ongoing and developing social reality which is then associated with the issue of da'wah and its scope. In writing this journal, sociology theory states that humans develop religion (religion) because of the vibrations of the soul and religious emotions that arise due to the influence of social feelings. Namely by describing the ongoing and developing social reality which is then associated with the issue of da'wah and its scope. In writing this journal, sociological theory states that humans develop religion (religion) because of the vibrations of the soul and religious emotions that arise due to the influence of social feelings. Namely by describing the ongoing and developing social reality which is then associated with the issue of da'wah and its scope. In writing this journal, sociology theory states that humans develop religion (religion) because of the vibrations of the soul and religious emotions that arise due to the influence of social feelings.
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Wohlrab-Sahr, Monika, Monika Wohlrab-Sahr, and Marian Burchardt. "Multiple Secularities: Toward a Cultural Sociology of Secular Modernities." Comparative Sociology 11, no. 6 (2012): 875–909. http://dx.doi.org/10.1163/15691330-12341249.
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Abstract For more than two decades sociological debates over religion and secularization have been characterized by a confrontation between (often American) critics and (mostly European) defenders of secularization theories. At the same time, there was a remarkable rise in public debates about the role of secularism in political regimes and in national as well as civilizational frameworks. Against this backdrop this paper presents the conceptual framework of “multiple secularities” with a view to refocusing sociological research on religion and secularity. We will demonstrate that it can stimulate new ways of theorizing the relationship of religion and secularity in a variety of modern environments. Arguing for a reformulation of this relationship within the framework of cultural sociology, we conceptualize “secularity” in terms of the cultural meanings underlying the differentiation between religion and non-religious spheres. Building on Max Weber we distinguish four basic ideal-types of secularity that are related to specific reference problems and associated with specific guiding ideas. Finally, we illustrate the use of the concept with regard to selected case-studies.
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Puzanov, Daniil V. "The “Abrahamic Metacivilization” of the 8th –13th Centuries." Vestnik Tomskogo gosudarstvennogo universiteta, no. 464 (2021): 143–52. http://dx.doi.org/10.17223/15617793/464/17.
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The article substantiates the expediency of considering the system of Christian and Islamic medieval civilizations as a single Abrahamic metacivilization. Heuristic possibilities of the term are revealed on the basis of research works on sociology, philosophy, world and domestic history. The features of the perception of civilizations and religions are analyzed from the point of view of the world-system perspective and global history. The definition of local civilization is being clarified. The definition of metacivilization is given. It is noted that, since the 8th century, on the territory of Asia Minor, North Africa and Europe, a system was forming whose unity was based on a combination of two universal cultures: the Hellenistic (science and law) one and the system of teachings of the Abrahamic religions. The expediency of designating this system as “Abrahamic metacivilization” is substantiated. It could not have arisen before the 7th–8th centuries. Along with the Arab conquests, the importance of religions in communications in the designated territories was growing, and the zone of influence of the Abrahamic religions was seriously expanding. The author proposes to leave open the question of the upper chronological framework of the phenomenon. The Abrahamic metacivilization disappears either in the 13th century (when its Hellenistic component begins to erode) or in the 15th century (with the formation of the capitalist worldsystem). Like world-systems, the Abrahamic civilization had a hierarchical structure, which depended on the degree of political power centralization and the completeness of the state ideology formation. The metacivilization center was represented by Byzantium and the empires of Islam. It seems promising to use the term to study some aspects of the legal, cultural, social and economic history of medieval states with an official Abrahamic religion, including the study of interfaith transactions. It seems promising to study from such positions the early history of Eastern Europe, whose many regions still preserved the tribal structure. The possibility of using the term “Abrahamic metacivilization” in historical ethnography (for example, based on some provisions of R. Redfield’s theory, in which the mechanisms of globalization and global processes were for the first time considered from the standpoint of social anthropology) is also substantiated. An advantage of the term is its specific territorial-chronological reference. It is noted that the term “Abrahamic metacivilization” can be used in studies with different methodological bases.
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Luhtitianti, UI Ardaninggar, and Achmad Zainal Arifin. "ASHABIYAH THEORY OF IBN KHALDUN: AN ALTERNATIVE PERSPECTIVE FOR STUDYING THE INDONESIAN MUSLIM SOCIETY." Al-A'raf : Jurnal Pemikiran Islam dan Filsafat 17, no. 2 (December 23, 2020): 259–80. http://dx.doi.org/10.22515/ajpif.v17i2.2969.
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Ibn Khaldun was popularly known as a Muslim intellectual since the West discovered his work, Muqaddimah. Through this work, he became the only Muslim scientist whose methods and knowledge basis were accepted by the West. Ibn Khaldun became popular with several names, such as Sociologist, Economist, and the founder of social science. However, only few attempts use Ibn Khaldun's perspective as an analytical tool in the discipline of sociology. In Indonesia, the study of the sociology of religion often refers to the big names of sociologists born from the West socio-historical context. Ibn Khladun theory of Al-Umran and Ashabiyah has offered a big concept about civilization, culture, and communal ties that are generated through his research on Muslim society as its focused object. This results of this study reveal that the Ashabiyah theory can be used as an alternative perspective in the study of the sociology of religion, especially to analyze the socio-religious phenomena of the multicultural Muslim society in Indonesia. With the reason that the similarity of the socio-historical context of the object of analysis is very important in determining a perspective to be used. Although, it does not mean that perspectives with different contexts should be abandoned. On the contrary, those perspectives can be used as a complementary perspective, to enrich the scientific treasure in the Sociology of Islam.
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Dingman, Roger, and Joseph M. Henning. "Outposts of Civilization: Race, Religion, and the Formative Years of American-Japanese Relations." Pacific Affairs 75, no. 4 (2002): 617. http://dx.doi.org/10.2307/4127369.
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Rasmussen, D. "Rawls, Religion, and the Clash of Civilizations." Telos 2014, no. 167 (June 1, 2014): 107–25. http://dx.doi.org/10.3817/0614167107.
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Grim, Brian J., and Roger Finke. "Religious Persecution in Cross-National Context: Clashing Civilizations or Regulated Religious Economies?" American Sociological Review 72, no. 4 (August 2007): 633–58. http://dx.doi.org/10.1177/000312240707200407.
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Despite the high visibility of religiously charged international social conflicts, the unique role of religion often is overlooked in social science research and theory. Some studies ignore religion, others conflate religion with other identities. Virtually all lack adequate data. We respond to these deficiencies by testing a theory-driven model of a particular form of social conflict, religious persecution. We investigate the proposition that religious regulation leads to religious persecution. Using measures coded from the 2003 International Religious Freedom Reports, we consider how both social regulation and government regulation of religion in 143 countries affect the level of religious persecution. We also consider and test competing hypotheses, particularly Huntington's clash-of-civilizations thesis. We find strong support for the religious economies arguments and only limited support for the clash-of-civilizations thesis and other competing arguments.
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Brown, Judith M., and Raghavan Iyer. "The Moral and Political Writings of Mahatma Gandhi. Volume I: Civilization, Politics, and Religion." Pacific Affairs 59, no. 4 (1986): 710. http://dx.doi.org/10.2307/2758571.
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Arshad, Muhammad Rasheed. "The Inevitable Contingency of Ethics on Theistic Foundations." Journal of Islamic Thought and Civilization 11, no. 1 (May 3, 2021): 159–74. http://dx.doi.org/10.32350/jitc.111.09.
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In this article, the author examines the dependence of ethics on theistic foundations. The Western conception is that ethics is a result of a natural evolutionary process. The Modern West has never accepted or believed in any ethical system governed by religion, and modernity has tried to establish that the universal moral principles are independent of any metaphysical context. The modernity project and rising secularization have taken charge of the field, and religious significance has gone absent from the mainstream, on account of which many challenges have occurred in moral and ethical matters. We will also examine whether Modern Western Civilization has established an ethical code independent of religion and whether we should follow the Western Model, if any. Moreover, this article examines how ethics is a cause and consequence of the development of personality, and no ethical system is ever there without any religious foundations. Human beings are built on the essence of servitude, and virtues evolve from the foundation of servitude. Another area the article focuses on is the challenges faced by the Muslims and how Modern Western Civilization made morality appears as a result of social and psychological evolution. We also study the possibility and impossibility of Good without an omniscient and omnipotent authority. The absoluteness of moral principles and values and the necessity of consciousness are also discussed in this article.
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Mesquita, Ethan Bueno de. "A Review of: “Jonathan Fox, Religion, Civilization, and Civil War: 1945 Through the New Millennium”." Studies in Conflict & Terrorism 28, no. 4 (July 2005): 343–45. http://dx.doi.org/10.1080/10576100590950183.
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Erlewine, Robert. "Hermann Cohen, Maimonides, and the Jewish Virtue of Humility." Journal of Jewish Thought and Philosophy 18, no. 1 (2010): 27–47. http://dx.doi.org/10.1163/147728510x497474.
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AbstractThis paper explores Hermann Cohen’s engagement with, and appropriation of, Maimonides to refute the common assumption that Cohen’s endeavor was to harmonize Judaism with Western culture. Exploring the changes of Cohen’s conception of humility from Ethik des reinen Willens to the Ethics of Maimonides and Religion of Reason out of the Sources of Judaism, this paper highlights the centrality of the collective Jewish mission to bear witness against the dominant order of Western civilization and philosophy in Cohen’s Jewish thought.
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Darling, Linda T. "Social Cohesion (‘Asabiyya) and Justice in the Late Medieval Middle East." Comparative Studies in Society and History 49, no. 2 (April 2007): 329–57. http://dx.doi.org/10.1017/s0010417507000515.
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The historian Ibn Khaldun (d. 1405), in his Muqaddimah (Introduction to history), explained historical change and the succession of dynasties as a function of the interactions between nomadic culture and urban civilization. His major contribution is usually considered to be his analysis of the correlation between ‘asabiyya, social cohesion or group feeling, and political power. He argued that the strong group feeling of tribal peoples enabled them to conquer urbanized regions and build regimes and civilizations, but that these conquests were undone by the tribes' gradual loss of ‘asabiyya in the urban setting, leading to new conquests by tribal peoples still strong in desert cohesiveness. Although power was the basis of rulership and royal authority was established through military might, the glue that held societies together was ‘asabiyya, based on kinship and religion and stronger in tribal than in urban society. Conquerors with strong group feeling could create greater and longer-lasting empires because they fielded larger armies and retained their own cultural dynamism for a longer time, and thus were able to defeat their rivals. Conquerors whose social cohesion was weak were soon overcome by the civilization of the conquered and gave way to a new conquering group. Strong group cohesion would also allow royal authority to pass to a second branch of the ruling family if the first was weakened, perpetuating its dominion. The ruler and his army were supported by the wealth of conquest, and returned the people's taxes in the form of gifts and public works. They would be successful only so long as they remained just; as the rulers' level of luxury increased so did their level of exploitation, and injustice soon produced division and “the ruin of civilization.”
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Marsh, Robert. "Civilizational Diversity and Support for Traditional Values." Comparative Sociology 8, no. 2 (2009): 267–304. http://dx.doi.org/10.1163/156913309x421673.
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AbstractValues concerning religion, family and gender are conceptions of the desirable in these domains of life. Studies of development have shown that, instead of eagerly adopting modernity, people may resist it and adhere to traditional religious, family and gender values. Although Western societies increasingly move in the direction of modern values, the proportion of people in the world with traditional values may be increasing – given the higher fertility rates in less developed societies where traditional values are more common. This study develops a causal model of the social bases of support for traditional values: the individual's sex, age, education, occupational status and income; the level of socio-economic development of one's society; and the civilization of which one's society is a part. Multivariate regression analysis of data from representative samples of the populations of eighty societies in the 2000 (fourth) wave of the World Values Surveys confirms the hypotheses. Around the world, women are more traditional than men in religious values, but more modern in family and gender values. Traditional values are most often supported by older people, those of lower socio-economic status, living in less developed societies, in Islamic, Sub-Saharan African and Latin American civilizations.
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Romanowicz, Wiesław. "The Attitude of Students from Southern Podlasie to the Region: A Civilizational Self-Identification Perspective." Economic and Regional Studies / Studia Ekonomiczne i Regionalne 12, no. 2 (June 1, 2019): 173–86. http://dx.doi.org/10.2478/ers-2019-0016.
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SummarySubject and purpose of work: The paper addresses the issue of the attitude of students from Southern Podlasie to their region. Its purpose is to present the stance of young people who are permanent residents in the Eastern Borderlands to their civilizational identity.Materials and methods: The results shown in the present article come from the research carried out among students of Pope John Paul II State School of Higher Education in Biała Podlaska. A questionnaire designed by the current author contained 42 closed, semi-open and open questions. It was conducted in May – 2017 in the auditorium among 214 third year students from the following areas: nursing – 48, sociology – 29, pedagogy – 41, national security – 63, tourism and recreation – 33.Results: The study demonstrated that 83.3% of the students who identify themselves with the Western civilization and 72.0% of the respondents who identify themselves with both the Eastern and Western civilizations declare to be fully attached to the region. Slightly more than half of the respondents (51.4%) are convinced that they live in a region characterized by cultural diversity. This may suggest that the region of Southern Podlasie is characterized by the presence of the elements defining both the Western and the Eastern civilization.Conclusions: When summarizing the attitude of the students to the region, it should be noted that over 70% of them fully identify with it. Religion has the greatest influence on the respondents’ regional consciousness. This element should be recognized as the basic factor characterizing the students, which proves that the basic feature which identifies Southern Podlasie is the diversity of denominations.
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Scheele, Judith. "Recycling Baraka: Knowledge, Politics, and Religion in Contemporary Algeria." Comparative Studies in Society and History 49, no. 2 (April 2007): 304–28. http://dx.doi.org/10.1017/s0010417507000503.
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Since the overwhelming electoral victory of Algeria's main Islamist party, the Front Islamique du Salut (FIS), in 1990 and 1991, the annulment of the elections by the Algerian army in 1992, and a decade of apparently random killings that followed throughout the country, religion has been at stake in most contemporary debates on Algeria. Algeria has thereby entered the field of larger debates within the Western world about radical Islam, the rise of religion, the rejection of “Western models,” and other expressions of the putative “clash of civilizations.” At the same time, relatively little has been said about what “Islam” actually means in the Algerian context, even by more perspicacious authors and analysts who are keen to stress the economic and social causes for the success of political Islam in Algeria (e.g., Burgat 1988; 1995; Charef 1994; Martinez 1998). This is not to say that the variety of religious practices in Algeria has attracted no attention from researchers. Rather, it means that those writers who focus on ‘local’ religion, such as Andezian (1993; 2001) and Hadibi (1999; 2002), tend to produce local accounts of the veneration of saints and pilgrimages, without referring to broader cultural dynamics and political struggles, and without attempting to link their findings in more than superficial ways to the emergence of modern Islamism.
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Barbato, Mariano, and Friedrich Kratochwil. "Towards a post-secular political order?" European Political Science Review 1, no. 3 (November 2009): 317–40. http://dx.doi.org/10.1017/s1755773909990166.
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The ‘return of religion’ as a social phenomenon has aroused at least three different debates, with the first being the ‘clash of civilizations’, the second criticizing ‘modernity’, and the third focusing on the public/private distinction. This article uses Habermas’ idea of a post-secular society as a prism through which we examine the return of religion and impact on secularization. In doing so, we attempt to understand the new role of religion as a challenger of the liberal projects following the decline of communism. Against this background, section four focuses on Habermas’s central arguments in his proposal for a post-secular society. We claim that theproblematiquein Habermas’s analysis must be placed within the wider framework of an emerging global public sphere. In this context we examine the problem of religion’s place in political process and the two readings of Habermas as suggested by Simone Chambers.
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Nasirova, N. M. "Experience in formation of sociological approaches to social management in France." Alma mater. Vestnik Vysshey Shkoly, no. 2 (February 2021): 83–88. http://dx.doi.org/10.20339/am.02-21.083.
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Examined is the problem of sociological approaches to the management system of France, relevant in view of the increasing complexity of modern social development. Therefore, it was necessary to consider the role of France, as one of the leading countries in the world, which made a significant contribution to the development of both European and global civilization, in the development of social thought, including sociological one. In studying the issue of the application of sociological approaches in the management of society, the system method was used. It was determined that a feature of the contribution of French sociologists was the diversity of approaches and directions in the development of sociological ideas and their practical orientation. Leading experts actively participated here in political processes, showed their attitude to the most “hot” social events in the field of religion, law, morality, politics. In addition, there was a process of active integration of sociology with related sciences, such as linguistics, economics, ethnography, law, history, etc.
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SANTOS, Jeová Rodrigues dos. "Uma leitura crítica do livro de Habacuc na perspectiva da fenomenologia da religião." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 2 (2008): 218–24. http://dx.doi.org/10.18065/rag.2008v14n2.9.
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The proposal of the present article is to analyze the approaches and estrangements among the presuppositions of the Religion’s Phenomenology (process of internal constitution of the religious phenomenon, its social function, and the plausibility of the religion in the post-modernity) and the message of a prophetic book of the Old Testament denominated Habacuc, that is about subjects that relate the religion with problems linked to the social injustice and the implant of the justice in its time. The relevance of this analysis meets in the fact that the religious phenomenon and the concepts of justice and social injustice are intimately related and they accompany the human beings from the first well-known civilizations to day.
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Yanthi, Ni Putu Dian Kartika, Ida Bagus Rai Putra, and Putu Sutama. "Teks Satua Galuh Payuk Analisis Sosiologi Sastra." Humanis 25, no. 1 (February 27, 2021): 61. http://dx.doi.org/10.24843/jh.2021.v25.i01.p08.
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This research discusses about Bali’s literature work purwa or traditional which shaped in satua with title “Satua Galuh Payuk text: Analysis of Sociology Literature”. The research purpose is to knowing the shaped structure and narrative structure also the social aspects which included in the satua itself. This research is using the theoretical structure and sociology approaching. Those theories used by combining some opinions from the literature experts. The method of this research on providing the data was through observation and heeding, on data analysis the researcher was used qualitative method. The method on providing the result of data analysis the researcher was used the informal method. For supporting all of the methods that have been used the researcher used some techniques which are: recording, transliteration translating, analytic descriptive, and deductive inductive. The results of this research is the shape structure and the narrative structure from “Satua Galuh Payuk Text”. The shape structure includes the language styles and diction and the narrative structure includes: incident, plots, background, figure and characterization, theme and mandate. Besides, this research was also analyzed the social aspects which become objects from the research which are naming, love aspect, civilization aspect, leadership aspect, religion aspect which consist of philosophical aspect, moral aspect and ceremony aspect.
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Allan, Michael. "QUEER COUPLINGS: FORMATIONS OF RELIGION AND SEXUALITY IN ʿALAʾ AL-ASWANI'SʿIMARAT YAʿQUBYAN." International Journal of Middle East Studies 45, no. 2 (January 3, 2013): 253–69. http://dx.doi.org/10.1017/s0020743812001614.
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AbstractFaced with the possible censoring of the film adaptation ofʿImarat Yaʿqubyan, the book's author, ʿAlaʾ al-Aswani, responded, “Why aren't Italy, France, or the United States defamed by movies dealing with homosexuality?” Implicit in his defensive question is a perceived distinction between First World gay rights and social conservatism in the Third World. My paper considers this conventional coupling of gay rights and civilizational discourse in the global reception ofʿImarat Yaʿqubyan. Against the author's remarks, I argue that the story is remarkable for staging an interplay between the putatively opposed characters of Hatim Rashid, an openly gay newspaper editor, and Taha al-Shazli, a young man lured into a terrorist group. By uniting these two characters along parallel tracks,ʿImarat Yaʿqubyanqueerly couples the seemingly antagonistic forces endemic to the civilizational discourse of gay rights and offers us a means for imagining new constellations of queer politics.
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Szakolczai, Arpad. "In Pursuit of the `Good European' Identity." Theory, Culture & Society 24, no. 5 (September 2007): 47–76. http://dx.doi.org/10.1177/0263276407081282.
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This article argues that Nietzsche’s preoccupation with the figure of Dionysos can be best understood as a visionary insight concerning the distant roots of European culture in Minoan civilization. While the opportunity offered by the discovery of ancient Crete for continuing Nietzsche’s genealogical work into the sources of Greek culture was ignored by the vast archive of literature on Nietzsche, this project was pursued in a book by the mythologist Károly Kerényi, published posthumously. Using the classic work of Henrietta Groenewegen- Frankfort, this article identifies the ‘spirit’ of Minoan Crete with its attempt to manifest the gracefulness of life. The sudden emergence of Minoan Palace civilization, its peaceful character shown by the absence of fortified walls, and the importance of epiphany scenes in various works of art all indicate the centrality of religion for ancient Crete. The article offers the hypothesis that the origins of this culture can be traced to similar transcendental experiences such as those in ancient Judaism. The basic difference is that in the Cretan case epiphanies were connected to female figures, leading not to a prophetic tradition of divine grace through the revealed word and public law, rather the transmission of a secret tradition and the manifestation of its truth through spectacular public rituals and graceful works of art. While direct awareness of Minoan civilization was lost, its central concern survived in the value attributed to the manifestation of radiant, indestructible truth, a central characteristic of European identity, periodically revitalized in a series of renascences.
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Rosati, Massimo. "Post-secular society, transnational religious civilizations and legal pluralism." Philosophy & Social Criticism 36, no. 3-4 (March 2010): 413–23. http://dx.doi.org/10.1177/0191453709358845.
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Taking for granted a radical criticism of the universalistic value of a post-Protestant understanding of religion and of the nexus between political democracy and secularization, the article aims first at framing the perspective of multicultural jurisdictions within contemporary processes of change of religious pluralism on a transnational scale; secondly at framing that perspective within the intellectual tradition of legal pluralism; and finally at inquiring into the compatibility of the new conceptual constellation ‘post-secular society plus legal pluralism’ with a liberal frame.
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Cesari, Jocelyne, and Jonathan Fox. "Institutional Relations Rather Than Clashes of Civilizations: When and How Is Religion Compatible with Democracy?" International Political Sociology 10, no. 3 (July 19, 2016): 241–57. http://dx.doi.org/10.1093/ips/olw011.
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Alotaibi, Hussah. "A Glimpse of Tolerance in Islam within the Context of Al-Dhimmah People (Egypt and Baghdad Model)." Journal of Islamic Thought and Civilization 11, no. 1 (May 3, 2021): 99–111. http://dx.doi.org/10.32350/jitc.111.06.
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This review features tolerance in Islam in the context of the Dhimmah people. The important status the Dhimmah people have in the Islamic community, confirms the status of Islam as a religion of tolerance and further cements its cultural value as a religion. These people have a vision based on tolerance and respect for others. The knowledge of the civilizations among the people shows the spirit of Islam in laying the foundations for religious tolerance and coexistence with others regardless of ideological and ethnic differences. These principles are based on the simple curriculum that was adopted and learned by the people and their leaders. The Rashidi era and even the Abbasid Caliphs adopted the framework of justice, equality, and coexistence in their dealings. These shared values among various groups attest to the tolerance imparted by Islamic teachings.
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Buijs, Govert J. "THE SOULS OF EUROPE." CREATIVITY STUDIES 2, no. 2 (December 31, 2009): 126–39. http://dx.doi.org/10.3846/2029-0187.2009.2.126-139.
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How should Europe deal politically with its legacy as a so‐called “Christian civilization"? Should this imply an overt reference to God or to the Christian or Judeo‐Christian tradition in European constitutional documents (as was debated when the so‐called “Treaty Establishing a Constitution for Europe” was tabled)? This debate raised the old “politico‐theological problem”: does a political order need some kind of metaphysical or religious grounding, a “soul”, or can it present itself as a purely rational order, the result of a utilitarian calculus? In this article it is argued that the secular idea of the state as an inherent element in the “Judeo‐Christian tradition”, for a “divine state” usurps a place that is only God's. So, this religious tradition itself calls for a secular state, and this inherent relationship between religion and secularity has become a key element for the interpretation of European civilization, most notably in the idea of a separation of the church and the state. But the very fact that this is a religious idea does imply that the European political order cannot be seen as a purely rational political order without a soul. The idea of a “plural soul” is proposed as a way out of the dilemma.
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Taki, Victor. "MOLDAVIA AND WALLACHIA IN THE EYES OF RUSSIAN OBSERVERS IN THE FIRST HALF OF THE NINETEENTH CENTURY." East Central Europe 32, no. 1-2 (2005): 99–123. http://dx.doi.org/10.1163/18763308-90001034.
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Taking as its starting point the Enlightenment discourse about Eastern Europe, thc article examines the way Russian elites responded to the emergence of the West-East symbolic divide through discovery and appropriation of their own "Orient." The encounter of the Westernized Russian officer corps and diplomats with the Hellenized Romanian boyar elite of Moldavia and Wallachia in the course of the Russian-Ottoman wars provides an illustration of this phenomenon. Deriving from the classic oppositions between "Europe" and "Orient," "civilization" and "barbarity," the Russian discourse on Moldavia and Wallachia differed from West European models through the recognition of common religion and the similarities between the lifestyle of the Romanian elite and the old Muscovite ways. This interplay of "sameness" and "otherness" served the Russian imperial elite to monopolize the civilizing mission in the region and assert its European identity in the period when the latter became increasingly questioned both intemationally and domestically.
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TAKI, VICTOR. "MOLDA VIA AND WALLACHIA IN THE EYES OF RUSSIAN OBSERVERS IN THE FIRST HALF OF THE NINETEENTH CENTURY." East Central Europe 32, no. 1 (2005): 99–123. http://dx.doi.org/10.1163/1876330805x00054.
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Abstract: Taking as its starting point the Enlightenment discourse about Eastern Europe, the article examines the way Russian elites responded to the emergence of the West-East symbolic divide through discovery and appropriation of their own "Orient." The encounter of the Westernized Russian officer corps and diplomats with the Hellenized Romanian boyar elite of Moldavia and Wallachia in the course of the Russian-Ottoman wars provides an illustration of this phenomenon. Deriving from the classic oppositions between "Europe" and "Orient," "civilization" and "barbarity," the Russian discourse on Moldavia and Wallachia differed from West European models through the recognition of common religion and the similarities between the lifestyle of the Romanian elite and the old Muscovite ways. This interplay of "sameness" and "otherness" served the Russian imperial elite to monopolize the civilizing mission in the region and assert its European identity in the period when the latter became increasingly questioned both internationally and domestically.
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Kovalev, Andrei Andreevich. "Correlation and dialectical connection of law and culture as a problem of the philosophy of law." Философия и культура, no. 12 (December 2020): 11–24. http://dx.doi.org/10.7256/2454-0757.2020.12.34508.
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The dialectical connection of law and culture is the relevant subject of research in philosophy, theory, and sociology of law, first and foremost due to the fact that insufficient theoretical substantiation lawmaking activity of politicians currently generates serious issues. Those of one cultural-legal traditions are unable to understand their partners belonging to another legal culture. Any modern legal theory should take into account the definition of culture the backbone factor for modern civilization. The novelty this research consists in examination of the fundamental aspects of “law-culture” system alongside on the analysis of views of Western researchers previously unfamiliar to the Russian science. The goal of this work lies in revealing the key aspects of dialectical connection of law and culture and their correlation in modern era. The philosophy of law features ambivalent interpretation of the phenomenon of law: 1) as one of the forms of collective consciousness – along with culture, morality, philosophy, science ,or religion; 2) in broad view of culture as a synonym of civilization, law would manifests as the crucial element of culture that generates multiple realities of sociocultural life of the people, society and the state. The research of dialectical connection of law and culture developed in the modern era, may contribute to resolution of complex problems that emerge in the contradictory “law-culture” system, which is of vital importance for the existence of separate national communities, as well as for survival of all the entire humanity.
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Le Gall, Dina. "RECENT THINKING ON SUFIS AND SAINTS IN THE LIVES OF MUSLIM SOCIETIES, PAST AND PRESENT." International Journal of Middle East Studies 42, no. 4 (October 15, 2010): 673–87. http://dx.doi.org/10.1017/s0020743810000917.
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These books demonstrate in various ways the momentous progress achieved in the study of Sufism over the past three decades while pointing to lacunae and problems that remain. Until the 1970s, Western scholarship on Sufism was shaped by a set of paradigms that originated among orientalists, travelers, colonial officials, and modernist Muslims in the late 19th and early 20th centuries. Scholars privileged the mystical insights and poetry of great Sufi masters and championed personal and unmediated religious forms. Sufism's devotional and corporate aspects were unappreciated, as were the Sufi practitioners, especially ragged dervishes and worshippers at saints' tombs. It was common to separate such practitioners and practices from “genuine” mysticism through a schema of elite versus popular religion. A related paradigm of decline cast later Sufi practice as a corruption of the classical mystical tradition and a culprit in a wider decline of Muslim civilization, while yet another focused on the Sufi brotherhoods as networks of anticolonial Muslim activism and hence purveyors of “fanaticism.”
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Aristova, Alla. "Modern Discourse of the Studies of Religious Conflicts." Ukrainian Religious Studies, no. 68 (November 19, 2013): 188–99. http://dx.doi.org/10.32420/2013.68.353.
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The twelfth century, the first decade, has become an extremely serious test for those branches of science who consider researching religious conflicts as their competence - primarily for the sociology of religion and conflict science. The latter were forced to admit that the classical conflictological tradition on which they based their theoretical intelligence practically lost their heuristic opportunities. These industries were faced with the urgent need to develop new paradigms, with plural, viable and competing, capable of explaining and describing not simply - using the statements of statements - "increasing the role of the religious factor in international events," but the growing impact of religious conflicts on social systems of different levels ( from local societies to cultural-civilizational subareas). Therefore, the subject of broad religious studies discussions are quite painful problems: how to deviate from stereotypes in the methodological analysis of modern processes of transformation of religion as a whole and global (regional) systems of interreligious relations; what theoretical and methodological means will enable new approaches to the knowledge of religious conflicts and, most importantly, the principles of governance; how to prevent a rapid obsolete and heuristic "deterioration" of the conceptual apparatus; how to slow down the pace with which knowledge loses its relevance, and so on.
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Kersten, Carool. "From Braudel to Derrida: Mohammed Arkoun's Rethinking of Islam and Religion." Middle East Journal of Culture and Communication 4, no. 1 (2011): 23–43. http://dx.doi.org/10.1163/187398611x553733.
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AbstractThis article examines Mohammed Arkoun as one of the pioneers of a new Muslim intellectualism seeking new ways of engaging with Islam by combining intimate familiarity with the Islamic civilizational heritage (turath) and solid knowledge of recent achievements by the Western academe in the humanities and social sciences. It will show how his groundbreaking and agendasetting work in Islamic studies reflects a convergence of the spatiotemporal concerns of an intellectual historian inspired by the Annales School with an epistemological critique drawing on structuralist and poststructuralist ideas. Influenced by Paul Ricoeur's hermeneutics and the deconstructionist philosophy of Jacques Derrida, Arkoun evolved from a specialist in the intellectual history of medieval Islam into a generic critic of epistemologies, advocating a concept of so-called 'emerging reason' which transcends existing forms of religious reason, Enlightenment rationalism and the tele-techno-scientific reason of the postmodern globalizing world. This article concludes that Arkoun's proposals challenge the intellectual binary of the West versus Islam and the historical dichotomy between the northern and southern Mediterranean.
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Finlay, Robert. "Beatrice Forbes Manz, Power, Politics and Religion in Timurid Iran, Cambridge Studies in Islamic Civilization (Cambridge: Cambridge University Press, 2007). Pp. 334. $99.00 cloth." International Journal of Middle East Studies 40, no. 3 (August 2008): 489–91. http://dx.doi.org/10.1017/s0020743808081063.
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Halton, Eugene. "Sociology’s missed opportunity: John Stuart-Glennie’s lost theory of the moral revolution, also known as the axial age." Journal of Classical Sociology 17, no. 3 (February 13, 2017): 191–212. http://dx.doi.org/10.1177/1468795x17691434.
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In 1873, 75 years before Karl Jaspers published his theory of the Axial Age in 1949, unknown to Jaspers and to contemporary scholars today, Scottish folklorist John Stuart Stuart-Glennie elaborated the first fully developed and nuanced theory of what he termed “the Moral Revolution” to characterize the historical shift emerging roughly around 600 BCE in a variety of civilizations, most notably ancient China, India, Judaism, and Greece, as part of a broader critical philosophy of history. He continued to write on the idea over decades in books and articles and also presented his ideas to the fledgling Sociological Society of London in 1905, which were published the following year in the volume Sociological Papers, Volume 2. This article discusses Stuart-Glennie’s ideas on the moral revolution in the context of his philosophy of history, including what he termed “panzooinism”; ideas with implications for contemporary debates in theory, comparative history, and sociology of religion. It shows why he should be acknowledged as the originator of the theory now known as the axial age, and also now be included as a significant sociologist in the movement toward the establishment of sociology.
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Wilson, Erin. "Book Review: Jonathan Fox, Religion, Civilization, and Civil War: 1945 Through the New Millennium (Lanham: Lexington Books, 2004, 301pp. $26.95/£17.99 pbk., $79.00/£60.00 hbk.)." Millennium: Journal of International Studies 35, no. 1 (December 2006): 221–23. http://dx.doi.org/10.1177/03058298060350010510.
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Baumgartner, Jody C., Peter L. Francia, and Jonathan S. Morris. "A Clash of Civilizations? The Influence of Religion on Public Opinion of U.S. Foreign Policy in the Middle East." Political Research Quarterly 61, no. 2 (February 9, 2008): 171–79. http://dx.doi.org/10.1177/1065912907307288.
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Privalov, Nikolai, and Svetlana Privalova. "Economics and Political economy textbooks: 28 years of interaction." SHS Web of Conferences 97 (2021): 01003. http://dx.doi.org/10.1051/shsconf/20219701003.
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The article analyzes the methodology of modern economic theory. The advantages and disadvantages Of the McConnell and brew economies are analyzed. It is compared with the textbook “Political economy” of the period of the USSR and Soviet Russia. A literature review has shown that many authors are critical of Main stream and are looking for alternative theories and methodologies. The article analyzes the institutional reasons for teaching Economics. Given the growing global crisis of industrial civilization and, in particular, the systemic crisis of its economic and political leader-the United States, the question is raised about the need to create a new type of textbook on economic theory. The article describes the philosophical roots of Economics and Marxist political economy. According to the authors of the article, these two areas of science and education in the twentieth century became examples of a “secular form of religion”, since their ideological orientation prevailed over the scientific content. “Russian Economics” is a textbook for undergraduates that has broader system relationships with other Sciences (sociology, political science, Cybernetics, zoopsychology, etc.) and applies, along with well-known models of Economics, also qualitative methods and models of classical political economy within the framework of a systematic approach. The article describes the methodological principles of a new type of textbook that reflect the basic provisions of traditional European culture and can serve to form the concept of the “third way economy”, as an objectively emerging model of a mixed economy.