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Journal articles on the topic 'Religion and the social sciences'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Koussens, David, Jean-François Laniel, and Jean-Philippe Perreault. "SQER: Establishing the sciences of religion in Quebec: A work still in progress¹." Studies in Religion/Sciences Religieuses 50, no. 3 (2021): 375–87. http://dx.doi.org/10.1177/00084298211036450.

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This article identifies and problematizes the institutional and epistemological issues of the study of religion in Quebec. Its thesis is the unfinished foundation of the discipline that is primarily devoted to it, the social sciences of religion. The first section traces the institutional evolution of the field of study of religion in Quebec, from theology to the social sciences of religion, from faculties and departments to centers and institutes. The second section measures the progress made in the social sciences of religion since the first programs and assessments devoted to it. The authors note a growing difficulty in understanding the religion of the “center”, that of the majority of Quebecers. The third section deepens this point by drawing up a panorama of the main religious trends observed in contemporary social sciences of religions. Three related trends are identified: advanced secularization, increasing diversity and the unexpected survival of religion. In conclusion, the authors argue for the consolidation of the social sciences of religion in Quebec.

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Yonan, Edward A. "Religion Confronts the Social Sciences." Numen 40, no. 2 (1993): 184–87. http://dx.doi.org/10.1163/156852793x00130.

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3

Zrinščak, Siniša. "Religion and politics: challenges to the social scientific study of religion." Religion and society in Central and Eastern Europe 15, no. 1 (2022): 5–19. http://dx.doi.org/10.20413/rascee.2022.15.1.5-19.

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Based on a literature review, this paper addresses how political science and sociology incorporate religion in their theories and research. A particular focus is placed on how both sciences theorise the relationship between religion and politics. The paper argues that political science and sociology struggle with incorporating religion into their main theories, which reflect different views on religion’s importance and its overall role in contemporary societies. Some key concepts, such as ‘politicisation’ and ‘religionisation’, are also discussed. A brief overview of the scholarship of religion in Central and Eastern Europe since the fall of communism is used as an example of how the radically changed social and political context was reflected in the scholarship. The paper’s final section summarises current debates on religion, populism and culture in political science and sociology. It shows how a new way of communicating political messages produces complex and contradictory references to religion. While this is captured in the literature by interpreting religion as a cultural identity marker, the argument is that this should not be dissociated from the role of secular actors in imposing cultural features on some religions or political features on others.

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Kolodnyi, Anatolii M. "Transformation of social functions of religion." Ukrainian Religious Studies, no. 65 (March 22, 2013): 127–29. http://dx.doi.org/10.32420/2013.65.213.

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Department of Religious Studies, Institute of Philosophy. GS Skovoroda of the National Academy of Sciences of Ukraine can join one of the target programs of scientific research of the Department of History, Philosophy and Law of the National Academy of Sciences of Ukraine for 2012-2016 with the theme "Transformation of social functions of religion and their correction under conditions of globalization, postmodernity and secularization" (or simpler : "Transformation of the functionality of religion in the conditions of globalization, postmodernity and secularization").

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Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.

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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colonial contact with other religious traditions and with phenomena that shared a family resemblance with religion, such as fetishism, animism and magic. The science of religion implies a capacity for self-reflection and criticism, and it is often claimed that other religions do not possess such a science of religion. While different cultures give religion a different content, Christianity was defined as a world religion. In Hegel's dialectical scheme, the increasing self-awareness of the Spirit was a consequence of the historical development of Christianity. The contemporary scientific study of religion and religions is confronted by significant epistemological problems that are associated with globalization, and the traditional question about the nature of religion has acquired a new intensity.

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Lebedev, V. Yu, and A. L. Bezrukov. "Choosing a religion in the context of specificity of a religious experience." Voprosy kul'turologii (Issues of Cultural Studies), no. 12 (November 7, 2020): 6–15. http://dx.doi.org/10.33920/nik-01-2012-01.

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The paper considers the process of choosing religion in a modern society. Factors that affect the behavior of an individual in the process of choosing religion are considered in the light of religious, psychological and social sciences. The classification of religions is divided into two types: personal experience religions and dogmatic religions. A modern man's motivation to be a follower of new religious movements is considered using the examples of neoprotestant, neohindu and neopagan religious groups.

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7

Hill, J. P. "A New Science of Religion." Sociology of Religion 74, no. 4 (2013): 552–53. http://dx.doi.org/10.1093/socrel/srt039.

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8

Rota, Andrea. "Religion as Social Reality." Method & Theory in the Study of Religion 28, no. 4-5 (2016): 421–44. http://dx.doi.org/10.1163/15700682-12341369.

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In this article I argue that the shift from a private to a public–social understanding of religion raises new ontological and epistemological questions for the scientific study of religion\s. These questions are deeply related to three central features of the emic–etic debate, namely the problems of intentionality, objectivity, and comparison. Focusing on these interrelated issues, I discuss the potential of John Searle’s philosophy of society for the scientific study of religion\s. Considering the role of intentionality at the social level, I present Searle’s concept of “social ontology” and discuss its epistemological implications. To clarify Searle’s position regarding the objectivity of the social sciences, I propose a heuristic model contrasting different stances within the scientific study of religion\s. Finally, I explore some problematic aspects of Searle’s views for a comparative study of religion\s, and sketch a solution within his framework. I shall argue that a distinction between the epistemological and ontological dimensions of religious affairs would help clarify the issues at stake in the past and future of the emic–etic debate.

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9

Sorrell, Katherine, and Elaine Howard Ecklund. "How UK Scientists Legitimize Religion and Science Through Boundary Work." Sociology of Religion 80, no. 3 (2018): 350–71. http://dx.doi.org/10.1093/socrel/sry047.

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AbstractResearch on the religious lives of scientists focuses mainly on U.S. scientists. Drawing on 115 interviews with UK biologists and physicists collected between 2011 and 2014, we move beyond to examine how UK scientists understand religion, a context that is seemingly more secular than the United States. Findings show that scientists maintain the legitimacy of science through boundary work with religion, and under certain conditions religion may actually gain legitimacy from these tight boundaries. When religion violates this tight boundary by making claims that conflict with science, particularly in the form of creationist claims, scientists consider religion illegitimate and irrational, engaging in critical boundary work. Yet, when they see religion as adaptable to science, flexible rather than dogmatic, scientists believe religion may be beneficial and engage in more conciliatory boundary work. This article shows how scientists react to religion and use it in ways that protect science’s epistemological and institutional authority.

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10

BEKOFF, MARC. "Science, Religion, Cooperation, and Social Morality." BioScience 51, no. 3 (2001): 171. http://dx.doi.org/10.1641/0006-3568(2001)051[0171:srcasm]2.0.co;2.

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11

Traphagan, John W. "Religion, Science, and Space Exploration from a Non-Western Perspective." Religions 11, no. 8 (2020): 397. http://dx.doi.org/10.3390/rel11080397.

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Religion and science are often set up as polar opposites in Western philosophical and religious discourse and seen as representing different epistemological perspectives that juxtapose rationality with faith. Space exploration is largely viewed as a scientific and engineering problem and, thus, has tended to set aside the issue of religion as it relates to human movement off-planet. However, as we have moved increasingly toward the idea of colonization of the Moon and Mars, social scientists and philosophers have increasingly come to recognize that human movement into space also needs to be understood as a social phenomenon. As a social phenomenon, there is an inherent necessity to consider how religion may play a role in or influence the process of human exploration and settlement of space. However, what do we mean when we say “religion?” One of the fundamental problems of thinking about the relationship between religion, science, and space exploration is that the meaning of the word religion is rarely well-defined. Do we mean faith-based religions such as Christianity or Islam? Or do we mean practice-based religions such as Shinto and some forms of Buddhism? This paper will explore the question of religion and science from the perspective of Japanese religions as a way of problematizing the manner in which we think about and define religion as it relates to the practice of space exploration.

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12

Martin, Luther. "COMPARATIVISM AND SOCIOBIOLOGICAL THEORY." Numen 48, no. 3 (2001): 290–308. http://dx.doi.org/10.1163/156852701752245587.

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AbstractWhile the "academic study of religion" is often considered to be synonymous with "comparative religion," little attention has been given by scholars of religion to theories of comparison. When scholars of religion turn to the social sciences, as they often do in matters of theory, they find the situation with respect to comparison is little better. Recent attention to such theoretical reflections on comparative methods among some social scientists have, however, reopened the question of "human universals," themes familiar to scholars of religion from the phenomenology of religions but increasingly eschewed by them as ahistorical, at best, and theologically shaped, at worst. If, however, comparative studies are to avoid metaphysical musings and ethnocentric excesses, they might best proceed on the theoretical basis of natural, species-specific characteristics of human beings and demonstrate the relationships among the biological and cognitive constraints on human beings, on the one hand, and their social and historical constructions, on the other. Whatever else "religion" may be, it is a social fact and human sociality seems to be one "universal" characteristic of human beings about which there seems to be some consensus among representatives of the various sciences. This paper looks at some of the biological and cognitive explanations proposed for human sociality, outlines a social - and parallel religious - typology based on such explanations, and suggests in a preliminary way a "test" for this typological hypothesis against ethnographic/historical data from two ancient but disparate cultures, China and Greece.

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13

Garrett, William R., and Darwin L. Thomas. "The Religion and Family Connection: Social Sciences Perspectives." Review of Religious Research 31, no. 1 (1989): 106. http://dx.doi.org/10.2307/3511030.

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14

O’Brien, Timothy L., and Shiri Noy. "Political Identity and Confidence in Science and Religion in the United States." Sociology of Religion 81, no. 4 (2020): 439–61. http://dx.doi.org/10.1093/socrel/sraa024.

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Abstract This article investigates changes in public perceptions of science and religion in the United States between 1973 and 2018. We argue that the deepening ties between science and religion and opposing moral claims reconfigured the relationship between political identities and confidence in science and religion during this period. Our analysis of 30 waves of General Social Survey data finds that while Republicans once were more likely than Democrats to be more confident in science than religion, Democrats are now more likely to than Republicans. And, while Democrats used to be more likely than Republicans to be more confident in religion than science, this difference also reversed. These findings underscore the growing importance of political identities as predictors of confidence in science and religion and suggest that the politicization of science and religion fueled a perception that they provide not just alternative frameworks but opposing ones.

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15

Montgomery, Robert L. "Can Missiology Incorporate More of the Social Sciences?" Missiology: An International Review 40, no. 3 (2012): 281–92. http://dx.doi.org/10.1177/009182961204000305.

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This article advocates improving the use of the social sciences in the field of missiology in the two main branches of American Protestantism, evangelical and mainline Christianity. The former branch needs to add sociology to the anthropology already being used in missiology and to stay in communication with these social scientific professional fields. The latter branch needs to add both sociology and anthropology to the theological-historical discipline already being used in missiology, especially in its theological seminaries. The reasons for the different approaches of the two branches are discussed. This is followed by recommendations to each branch for meeting the challenge of making a more effective use of the social sciences in aiding missiology to analyze the major shifts taking place in global religions, including Christianity. Notes on the potential contributions of the sociology of religion to missiology are added before concluding comments.

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16

Fitzpatrick, Joseph P. "Introducing Religion to Social Science." Sociological Analysis 50, no. 4 (1989): 391. http://dx.doi.org/10.2307/3710770.

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17

Petersen, William. "Social consequences of religion." Society 40, no. 2 (2003): 53–57. http://dx.doi.org/10.1007/s12115-003-1052-6.

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18

Habib Abdillah, Seka Andrean, and Aulia Diana Devi. "Pendidikan Islam Dalam Perspektif Pendekatan Sosiologi." Al - Azkiya : Jurnal Ilmiah Pendidikan MI/SD 5, no. 2 (2020): 143–49. http://dx.doi.org/10.32505/v4i1.1007.

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Sociological is the approach of the study of education, delivering to understand the relationship of sociology with education. This study aims to find out about Islamic education in the perspective of sociological approach. The research method used is library research, then analyzed and presented the results of data findings objectively. The results showed that the sociology of education has a diverse perspective, in line with the diversity that occurs in the perspective of sociology studies in general. The importance of a sociological approach in understanding religion, because there are many religious teachings related to social problems. The amount of religious attention to this social problem further encourages religions to understand social sciences as a tool to understand their religion. The way of understanding in the approach of the sociology of religion can be easy for those of us who are still too lay because religion is derived also because of social interests. The sociological approach as an educational sociological approach consists of individual approach, social approach, and interaction approach.

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19

van den Heever, Gerhard. "Revisiting the Death/s of Religions." Religion and Theology 29, no. 1-2 (2022): 141–73. http://dx.doi.org/10.1163/15743012-bja10038.

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Abstract This essay responds to the essays comprising the theme issue, Do Religions Die? Theorising Death and Demise of Greek and Roman Religions. Reviewing various case studies and theoretical introductory essays of the volume, The Demise of Religion, and the special issue of Numen 68, no. 2&3 (2021), I argue that at stake are two desiderata: the first relates to defining religion (what counts as religion?), and the second relates to the historiography of the history of religions (who narrates the story of religion deaths, from which perspective, and with what rhetorical purpose?). It is shown how definition of religion and critical historiography in tandem enable an approach from the perspective of discourse theory. From this perspective it is possible to describe, explain, and theorise ‘religion deaths’ as shifts in culture, migration patterns and social formations, concomitant changes in religious formations, yet with continuity in functionalities.

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20

Muttaqin, Husnul. "MENUJU SOSIOLOGI PROFETIK." Jurnal Sosiologi Reflektif 10, no. 1 (2016): 219. http://dx.doi.org/10.14421/jsr.v10i1.1147.

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Modern social sciences, including sociology, believe that religion is outside the world of science. The growth of the sciences is characterized by their secular perspectives. On the other side, the idea of islamization of social sciences is trapped in the dichotomy between secular social sciences and Islamic social sciences. In this article, the writer discuss an alternative paradigm of the integration between social science (Sociology) and religion. Based on the idea of Prophetic Social Science proposed by Kuntowijoyo, the writer states the importance of an alternative paradigm to develop sociology, called Prophetic Sociology. Prophetic Sociology is constructed based on three fundamental and integral pillars: humanization, liberation and transcendence.

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21

Pinto, Ênio Brito. "As ciências da religião, a Psicologia da Religião e a Gestalt-terapia: em busca de diálogos." PHENOMENOLOGICAL STUDIES - Revista da Abordagem Gestáltica 14, no. 1 (2008): 70–79. http://dx.doi.org/10.18065/rag.2008v14n1.9.

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After briefly describing how the author´s contact with the sciences of religion came about, some frontiers of this academic area are discussed. A brief consideration is elaborated regarding the field of psychology of religion and its possible dialogues with the sciences of religion. The possibility is proposed that the gestaltic approach may be one of the instruments of the psychology of religion and the sciences of religion for the understanding of the complex human religious phenomenon.

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22

Spickard, James V., and James A. Beckford. "Social Theory and Religion." Sociology of Religion 65, no. 4 (2004): 417. http://dx.doi.org/10.2307/3712323.

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23

Mirola, William A., and Paula D. Nesbitt. "Religion and Social Policy." Sociology of Religion 64, no. 2 (2003): 282. http://dx.doi.org/10.2307/3712381.

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24

Campiche, Roland. "Religion, statut social et identité féminine / Religion, Social Status and Feminine Identity." Archives de sciences sociales des religions 95, no. 1 (1996): 69–94. http://dx.doi.org/10.3406/assr.1996.1037.

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25

Mackie, Marlene, and Robert A. Segal. "Religion and the Social Sciences: Essays on the Confrontation." Review of Religious Research 34, no. 2 (1992): 187. http://dx.doi.org/10.2307/3511141.

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26

Glock, Charles Y., and Robert A. Segal. "Religion and the Social Sciences: Essays on the Confrontation." Sociological Analysis 51, no. 2 (1990): 221. http://dx.doi.org/10.2307/3710818.

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27

Dawson, Lorne L., and Robert A. Segal. "Religion and the Social Sciences: Essays on the Confrontation." Journal for the Scientific Study of Religion 29, no. 4 (1990): 548. http://dx.doi.org/10.2307/1387330.

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28

KAROMAH, ATU. "FAKTOR-FAKTOR KEMUNCULAN GERAKAN RADIKAL DALAM ISLAM." ALQALAM 28, no. 3 (2019): 515. http://dx.doi.org/10.32678/alqalam.v28i3.888.

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This article focuses on the causes of the radicalism of religions which sometimes perform violence. The modern thinkers believe that religion will fade and loss its role in a society when the society develops to be a modern society. They also believe that the advancement of various sciences will make religion as merely the past inheritance of human being that will be lost along with the development of modernization. Therefore, the social scientist generally believe that 'the death of religion' from human life all over the world is marking the time. The emergence of radicalism of religion in the social and political life of contemporary society is caused by various closely related factors. The radicalism of religion is indicated by the attitude of several adherents who perform denial to human values by performing harshness and terrorism. The adherents of a religion frequentfy assume that they are the only right ones without any compromise, non-history, and anti-dialogues in understanding the holy texts so that they are labeled as fundamentalists, extremists, radicalists, and so on. There are many factors causing emergence of radicalism of religion such as politics, social, economy, culture and theology. Key Words: Radicalism, crisis of modernity, fundamentalism

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29

Sufratman, Sufratman, and Kholid Karomi. "Tren Studi Agama di Abad ke-21: Sebuah Kajian Perspektif Muslim Progresif." Jurnal Ilmiah Religiosity Entity Humanity (JIREH) 5, no. 2 (2023): 232–46. http://dx.doi.org/10.37364/jireh.v5i2.142.

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This paper aims to examine the methods and approaches of religious studies developed by progressive Muslim scholars in Indonesia, namely M. Amin Abdullah. The era of globalization is characterized by an overflow of knowledge, science, and technology, has caused relations between religions, group, cultural and social relations in society to become open and transparet. The problem is that the dynamics of the claim of truth in the cultural sociological sphere have actually strengthened and created tensions dan disharmony in the life of Indonesian society which is pluralistic. Therefore, religious communities in Indonesia, desperately need input from new and fresh models of methodology in the study of religion. Based on the library research, this paper uses descriptive analysis method. The result is the M. Amin Abdullah, has building and developing a new models of methods and approaches in the study of religion, which is called a multidisciplinary approach. The basic assumption of a multidisciplinary approach is that religious sciences cannot limit itself to social sciences and humanities in the globalization era. Therefor, between religious, social sciences, and humanity sciences are to integrated, dialogue, and perfecting one another to solving problems.

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30

Zhang, Chunni, Yunfeng Lu, and He Sheng. "Exploring Chinese folk religion: Popularity, diffuseness, and diversities." Chinese Journal of Sociology 7, no. 4 (2021): 575–92. http://dx.doi.org/10.1177/2057150x211042687.

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Folk religion, as the basis of the religious landscape in traditional China, is a highly syncretic system which includes elements from Buddhism, Daoism, and other traditional religious beliefs. Due to the shortcomings of denomination-based measurement, most previous social surveys have documented a very low percentage of folk religion adherents in China, and found almost no overlapping among religious beliefs. This study offers a quantitative portrait of the popularity, the diffuseness, and the diversity of Chinese folk religion. With the improved instruments in the 2018 China Family Panel Studies, we first observe that nearly 50% of respondents claim to have multiple (two or even more than three) religious beliefs and the believers of folk religion account for about 70% of the population. By using latent class analysis, this article explores the pattern of inter-belief mixing and identifies four typical classes of religious believers: “non-believers and single-belief believers”, “believers of geomancy”, “believers of diffused Buddhism and Daoism”, and “believers embracing all beliefs”. Finally, we find that the degree of commitment varies across these religious classes. Believers of folk religion are found to be less committed than believers of Western institutional religions, but as committed as believers of Eastern institutional religions.

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31

McGuire, Meredith B. "Religion and the Body: Rematerializing the Human Body in the Social Sciences of Religion." Journal for the Scientific Study of Religion 29, no. 3 (1990): 283. http://dx.doi.org/10.2307/1386459.

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32

Djordjevic, Dragoljub. "Religions and confessions of national minorities in Serbia." Sociologija 47, no. 3 (2005): 193–212. http://dx.doi.org/10.2298/soc0503193d.

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Setting aside the major national community, Serbs, the text analyzes the religious-confessional profile of all 28 national communities in Serbia according to the 2002 census. In the Serbian ethnic profile there are more national minorities gravitating towards Christianity rather than Islam. Among Christian national minorities, Orthodox and Roman Catholic confessions are almost equally represented, while Sunni Islam is the most prevailing confession among Muslim minorities. In describing religions and confessions of national minorities, the following concepts and phenomena are taken into consideration: "confessional identification", "violation of confessional identity", "religion of fate", "religion of choice", "syncretistic religiosity", "combinatory religiosity", "religious seekers", "religions of minorities", "minority religions", "religious communities of minorities" and "protestantization process".

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Çömez-Polat, Filiz, and Göklem Tekdemir. "What it takes to be religious: Religion online vs. online religion1." Journal of Arab & Muslim Media Research 16, no. 2 (2023): 161–79. http://dx.doi.org/10.1386/jammr_00061_1.

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How individuals live their religion has been one of the most frequently studied areas of social sciences in recent years. The starting point of this study is based on the observation that people who describe themselves as religious have different ways of using social media platforms in relation to their religious beliefs. Similar to the diversity observed in the definitions of religiosity over Christianity in the West, different interpretations of Islam and Islamic way of living have also become prevalent in Turkey. With the intensification of computer-mediated communication, the communication resources and forms of discourses (re)produced online of the religious people have also diversified. This study aims to examine how active users of social media in relation to their religious values and commitments evaluate the construction and byproducts of religion online. The results show that there are three main repertoires related to the use of social media and religiosity in Turkey: religiosity as religious duties, religiosity as interpreting Islam and religiosity for managing impressions. The results can be evaluated together with the secularization theory, that is, discourses about being religious ‘warn’ individuals about the negative consequences of social media use, while offering an alternative to the positive ones.

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34

Abid Naeem, Atiq ur rehman та Hafiz Saeed Ahmad. "تقابل ادیان اور آفاقیت کی تشکیل: معاصر مواقف کا تجزیہ". مجلہ اسلامی فکر و تہذیب 2, № 2 (2022): 16–25. http://dx.doi.org/10.32350/mift.22.02.

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The Comparative Study of Religions is a branch of study that emerged in the West during the late nineteenth century. Being a branch of Social Sciences, Comparative Religions nourishes in a scientific environment; and therefore, started viewing religion as a secular branch of study and a subjective phenomenon. The term, ‘Comparative Study’ has been used as synonymous with Science of Religions, History of Religions and Philosophy of Religions. However, the paradigm of Comparative Religions differs from the traditional pattern of study of other religious traditions and faiths, viz. to prove the authenticity and veracity of one’s own religion over other religions. This paper intended to highlight the concept, history, objectives and paradigm of Comparative Religions. The Western modern Comparative Religionists employs it to develop a sound understanding of the history, origin, and structure (including religious beliefs, rituals, morals and other important teachings) as well as agreements and differences among various religions of the world. The objective of this kind of study is to create impartial observers of other religions; and to develop a universality to the world’s religion that can be acceptable to the whole of humanity. Keywords: Comparative Religions, History of religions, Individualism, Philosophy of religions, Universalism.

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35

Fehrmann, Paul. "Book Review: Jesus in History, Legend, Scripture, and Tradition: A World Encyclopedia." Reference & User Services Quarterly 55, no. 3 (2016): 252. http://dx.doi.org/10.5860/rusq.55n3.252b.

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This encyclopedia is a revision of Jesus in History, Thought, and Culture: An Encyclopedia, edited by Leslie Houlden and published in 2003. The 2003 introduction, included and written by Houlden (then emeritus, Kings College, London), notes an intended focus on “as many aspects as possible of the phenomenon of Jesus” (xxv). The 2015 introduction, written by Minard (Simon Fraser University and the University of British Columbia) notes intent to respond to “curiosity that comes from the intersection of religion with other avenues of enquiry: science; other religions; or interests in anthropology, comparative religion, folklore, history, literature, and the social sciences.”

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36

Bulbulia, Joseph. "Are There Any Religions? An Evolutionary Exploration." Method & Theory in the Study of Religion 17, no. 2 (2005): 71–100. http://dx.doi.org/10.1163/1570068054305619.

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AbstractCommon sense holds there are distinctive religions, an intuition that informs most scholarship and teaching in religious studies and the social sciences, but the intuition is somewhat misleading. In spite of apparent religious difference, recent psychological inquiry suggests that religion emerges from a single panhuman psychological design that strongly constrains variation. There is some variation in the religiosity of individuals and groups, but not the variation of "traditions". This paper uses recent research in the cognitive and evolutionary study of religion to explore some basic properties of the mental architecture that generates human religiosity, including features that enhance the illusion of religious difference.

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37

Segal, Robert. "Approach to the Social Sciences in Religion Past and Present." Bulletin for the Study of Religion 44, no. 3 (2015): 15–20. http://dx.doi.org/10.1558/bsor.v44i3.28018.

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The social sciences do threaten theology/religious studies even when they do not challenge either the reality of God or the reality of belief in the reality of God. The entries in RPP ignore this threat in the name of some wished-for harmony. The entries neither recognize nor refute the challenge of social science to theology/religious studies. They do, then, stand antithetically both to those whom I call "religionists" and to many theologians, for whom there is nothing but a challenge.

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Bouma, Gary D. "Book Review: Religion, Spirituality and the Social Sciences — Challenging Marginalisation." Journal of Sociology 46, no. 1 (2010): 102–3. http://dx.doi.org/10.1177/14407833100460010603.

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Hess, David J. "Disobsessing Disobsession: Religion, Ritual, and the Social Sciences in Brazil." Cultural Anthropology 4, no. 2 (1989): 182–93. http://dx.doi.org/10.1525/can.1989.4.2.02a00040.

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Gruenwald, Oskar. "Science and Religion." Journal of Interdisciplinary Studies 6, no. 1 (1994): 1–23. http://dx.doi.org/10.5840/jis199461/21.

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Contemporary natural science is returning to the question of First Principles concerning the origin, nature, and destiny of man and the universe, while the social sciences bracket man and the question of values, and theologians largely concede factual pronouncements about the world to scientists. This essay proposes that man himself is the missing link between science and religion, nature and spirit. And that the main challenge for science and religion today is to find a common, intersubjectively transmissible language which could bridge the conceptual gap between these two fields of inquiry, A genuine science-theology dialogue would have to "unbracket" man and encompass the totality of human experience via a global approach to all knowing seeking to rediscover the interconnectedness and complementarity between facts and values, knowledge and faith, science and religion.

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Gruenwald, Oskar. "Science and Religion." Journal of Interdisciplinary Studies 6, no. 1 (1994): 1–23. http://dx.doi.org/10.5840/jis199461/21.

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Contemporary natural science is returning to the question of First Principles concerning the origin, nature, and destiny of man and the universe, while the social sciences bracket man and the question of values, and theologians largely concede factual pronouncements about the world to scientists. This essay proposes that man himself is the missing link between science and religion, nature and spirit. And that the main challenge for science and religion today is to find a common, intersubjectively transmissible language which could bridge the conceptual gap between these two fields of inquiry, A genuine science-theology dialogue would have to "unbracket" man and encompass the totality of human experience via a global approach to all knowing seeking to rediscover the interconnectedness and complementarity between facts and values, knowledge and faith, science and religion.

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Simpson, John H., Rodney Stark, and William Sims Bainbridge. "Religion, Deviance, and Social Control." Sociology of Religion 59, no. 2 (1998): 185. http://dx.doi.org/10.2307/3712081.

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Mirola, William A., Anson Shupe, and Bronisaw Misztal. "Religion, Mobilization, and Social Action." Sociology of Religion 62, no. 1 (2001): 143. http://dx.doi.org/10.2307/3712243.

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Ragab, Ibrahim A. "Islamic Perspectives on Theory Building in the Social Sciences." American Journal of Islam and Society 10, no. 1 (1993): 1–22. http://dx.doi.org/10.35632/ajis.v10i1.2521.

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The issue of the relevance of Islam to modem "scientific" thinking isflanked on both sides by extreme positions. On further investigation,however, these positions tun out to reflect certain misconceptions only,perpetuated by certain structural and pemnal factors that lend themselvesreadily to systematic analysis and, hopefully, correction. On the one hand,we have legions of Muslim social scientists who still flinch at hearing ofattempts to integrate divine revelation with science. Many of them wouldfind the title of this paper problematic, if not outright self-contradictory.What does Islam, or any other religion for that matter, have to do withscience or with theory building, they would ask.This response should hardly be unexpected, considering the type ofacademic and professional indoctrination that we all have gone through.The scientific establishment, with its overriding positivist-empiricistleanings, has long adopted and encouraged an attitude-or more correctlya "faith"-of sepamtion between science and religion. Consider, for example,the following statement by no less an authority than the NationalAcademy of Sciences in the United States, in 1981:Religion and science are separate and mutually exclusive realmsof human thought, presentation of which in the same contextleads to misunderstanding of both scientific theory and Feligiousbelief. (Sperry 1988, 608-9)This terse statement is representative of the attitudes of those whoadhere to the old paradigm, seemingly totally oblivious of the fundamentalcriticisms leveled from all directions at that type of outmodedview of science.On the other hand, we have those Muslim scientists already active inthe Islamic science movement who may find the content of the paper objectionablebecause it does not depart enough from the Western model of ...

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Prus, Robert. "Religious Beliefs, Practices, and Representations as Humanly Enacted Realities: Lucian (circa 120-200) Addresses Sacrifices, Death, Divinity, and Fate." Qualitative Sociology Review 11, no. 4 (2015): 6–37. http://dx.doi.org/10.18778/1733-8077.11.4.01.

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Lucian of Samosata (circa 120-200) may be primarily envisioned as a poet-philosopher from the classical Roman era. However, the material he develops on religion not only anticipates important aspects of contemporary pragmatist/constructionist approaches to the sociology of religion but also provides some particularly compelling insights into religion as a humanly engaged realm of reality. Following an introduction to a pragmatist approach to the study of religion, this paper presents a synoptic overview of several of Lucian’s texts on religion. In addition to the significance of Lucian’s materials for comprehending an era of Roman and Greek civilization, as well as their more general sources of intellectual and aesthetic stimulation, these texts also provide an array of valuable transhistorical reference points and alert scholars in the field of religion to some ways in which the study of religion could be more authentically approached within the social sciences. The paper concludes with a consideration of the affinities of Lucian’s depictions of religion with pragmatist, interactionist, and associated approaches as this pertains to the study of religion as a realm of human involvement.

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MacMillen, S. L. "The Sociology of Religion." Sociology of Religion 70, no. 2 (2009): 203–4. http://dx.doi.org/10.1093/socrel/srp023.

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OTANI, AKIRA. "When Science Meets Religion." American Behavioral Scientist 45, no. 12 (2002): 1902–4. http://dx.doi.org/10.1177/0002764202045012012.

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Frankfurter, David. "The Dwindling and Haunting Persistence of Ancient Religions." Religion and Theology 29, no. 1-2 (2022): 110–19. http://dx.doi.org/10.1163/15743012-bja10036.

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Abstract Considering recent ‘Death of Religion’ literature, this essay concludes that ‘death’ is not a particularly helpful metaphor to describe historical changes in the area of religion. A human lifespan metaphor is inappropriate for understanding the transformation of religion on the ground. The question should rather center on the transformation of religion as a feature of real, historical cultures. This essay explores what this means for the study of transformations of religions in Late Antiquity by focusing on materiality of religion and the enduring agency of religious spaces. In the larger context of religious change in history, the ‘presences,’ the ghosts and powers, radiated by places – by temples and caves, hillsides and springs – should be given more prominence in this discussion of religious twilights and religious demise.

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Fylypovych, Liudmyla O. "Ethnology of religion is a topical sphere of Ukrainian religious studies." Ukrainian Religious Studies, no. 40 (October 24, 2006): 31–46. http://dx.doi.org/10.32420/2006.40.1771.

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The ethnology of religion is a relatively young field of religious studies that emerged as a result of an interdisciplinary study of ethnicity and religion. It is she who studies the great variety of aspects of the interaction and combination of these social phenomena, although, as is well known, religion and ethnicity are the object of attention of various branches of science - religious studies, ethnology, anthropology, ethnography, cultural studies, history, etc. Each of them in their context analyzes their essence, functionality, history, even some specific aspect of their interaction. The emergence of the ethnology of religion as a separate sphere of religious science due to the need for a holistic approach to the study of a complex system of relations "religion-ethnos" in all their diversity of forms, types, types. The synthetics of social phenomena that have arisen as a result of the interaction of ethnicities and religions have prompted to life at first comprehensive studies of these phenomena, and later - a synthesis of the sciences that studied them. The latter is a testimony to the further development of human knowledge, a necessary step towards an in-depth understanding of the relationship between ethnic and religious. These social phenomena throughout history are so closely intertwined that during certain periods of social life significantly influenced the tendencies and directions of the world historical process, determined the character of the formation of its laws.

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Fernando, Sahayadas. "Revitalizing Catholic Social Thought in a Multireligious World." Journal of Catholic Social Thought 20, no. 1 (2023): 123–41. http://dx.doi.org/10.5840/jcathsoc20232017.

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Religion does influence personal choices and behavior, even today. In a multireligious society, religions and religious groups influence social life and public policy considerably. Hitherto, Catholic social teaching, thought, and practice were essentially, if not exclusively, based on the Christian vision of socioeconomic and political realities, without paying much attention to the existence and role of the world’s great religions and religious traditions in this endeavor. To revitalize Catholic social teaching in today’s world, the Church must enter into critical dialogue with non-Christian religions and harness their contribution to sociopolitical transformation. The teachings of Pope Francis, especially in recent social encyclicals, emphasize the importance of such conversations and identify possible paths to pursue.

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