Academic literature on the topic 'Religion in the modern world'
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Journal articles on the topic "Religion in the modern world"
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Shvab, Larysa. "HUMAN AND RELIGION IN MODERN WORLD." Volynskyi Blahovisnyk 6 (2018): 245–56. http://dx.doi.org/10.33209/2519-4348-2018-6-245-256.
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Paleshko, Yana, Nataliia Nebaba, and Hanna Bohorodytska. "Role of the religious factor in the genesis and development of civilizations of the world." Bulletin of Mariupol State University. Series: Philosophy, culture studies, sociology 11, no. 22 (2021): 87–96. http://dx.doi.org/10.34079/2226-2830-2021-11-22-87-96.
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Analyzing the socio-religious spheres of the world countries and the trends of social development that currently dominate the world, the strategic vision and connection of civilizations and religious movements are considered. The role of the religious factor in the development of world civilizations, the peculiarities of the influence of religious currents on relations in different parts of the world are analyzed. The influence of globalization on the development of religious movements and the peculiarities of their influence in the modern world are determined. Religion is seen as a foundation of morality and as a developmental factor of the culture of civilizations. At present, humanity is at the stage of constant development in social, political and economic aspects. In the civilizational aspect, the problem of the modern world is the need to unite and cooperate the population to solve global problems, taking into account the historical development of civilizations. Any civilization is imbued with certain beliefs and therefore one of the fundamental components of any civilization is religion. Analyzing the global development trends and realizing the impact of religion on the development of civilization, it is necessary to study in detail the new religions and their possible impact on society. Any civilization is imbued with certain beliefs, therefore one of the fundamental components of any civilization is religion. Religion arose in the society as a result of social interaction, cognitive process of the world and with an emotional connotation of perception of reality. The main common feature that unites all religions of existing civilizations is the belief in the impossible. The peculiarity of each civilization is reflected in religion - it is an element of the internal structure of the person, enshrined by the life experience of the individual, the whole set of his experiences and it distinguishes significant, essential for this person from the insignificant, transient. It should be noted that in the modern world so-called "non-traditional religions" appear, which have a significant impact on people's worldview. More attention should be paid to the study of the influence of religious movements on each individual, ast is religious teachings that can both unite and divide the population, as well as influence not only the moral state of an individual, but also their actions.
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Carroll, Michael P. "“World Religions” in Introductory Sociology Textbooks." Teaching Sociology 45, no. 1 (2016): 28–37. http://dx.doi.org/10.1177/0092055x16657144.
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A section on “world religions” (WRs) is now routinely included in the religion chapters of introductory sociology textbooks. Looking carefully at these WR sections, however, two things seem puzzling. The first is that the criteria for defining a WR varies considerably from textbook to textbook; the second is that these WRs sections contain little or no sociology. These puzzles are resolved, however, once we understand that under the guise of promoting “diversity,” these sections are really affirming the universality of what has long been identified as a distinctively modern and very Western view of religion. The article concludes with some practical suggestions for improving the religion chapters in introductory textbooks. One such suggestion is that paying more attention to Native American “religion” would be a useful way of introducing students to the view that religion is a social construction that has no stable transhistorical and transcultural meaning.
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Pupar, Pol. "Religion and culture in the modern world." Ukrainian Religious Studies, no. 8 (December 22, 1998): 56–62. http://dx.doi.org/10.32420/1998.8.182.
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I intend to share my thoughts in three parts: to recall some of the great contemporary philosophers of religion and culture; to indicate a new vision of the culture that was born at the Second Vatican Council; focus on some issues in the field of faith and culture on our common path to the third millennium.
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Katkova, Margarita V. "Culture, Civilization, Religion in the Modern World." Izvestiya of Saratov University. New Series. Series: Philosophy. Psychology. Pedagogy 19, no. 1 (2019): 12–15. http://dx.doi.org/10.18500/1819-7671-2019-19-1-12-15.
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Scimecca, Joseph A., Peter H. Merkl, and Ninian Smart. "Religion and Politics in the Modern World." Sociological Analysis 46, no. 1 (1985): 85. http://dx.doi.org/10.2307/3710906.
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Davie, Grace. "Book Review: Religion in the Modern World." Theology 100, no. 797 (1997): 387–88. http://dx.doi.org/10.1177/0040571x9710000535.
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Davie, Grace. "Prospects for Religion in the Modern World." Ecumenical Review 52, no. 4 (2000): 455–64. http://dx.doi.org/10.1111/j.1758-6623.2000.tb00055.x.
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Rex, John. "SECULAR SUBSTITUTES FOR RELIGION IN THE MODERN WORLD." POLITICS AND RELIGION JOURNAL 1, no. 1 (2007): 3–10. http://dx.doi.org/10.54561/prj0101003r.
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This article seeks to consider the ways in which substitutes for religion have been found both through a discussion of the treatment of religion in the classical sociological theories of Weber, Durkheim and Marx and then the way in which in modern societies alternative sets of belief and practices which fulfi l the same function as religion have been developed in the Communist and the postCommunist and Western worlds.
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Fedorova, Marina. "Religious identity in the modern digital world." Социодинамика, no. 6 (June 2020): 66–79. http://dx.doi.org/10.25136/2409-7144.2020.6.33085.
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The subject of this research is the religious identity of Russian youth in the conditions of modern digital society. The author analyzes the factors of transformation of identification processes, examines the characteristics of religious identity, as well as defines the specificity of religious discourse within the Internet environment. The author believes that the main cause of the changes in religious consciousness and identity becomes rapid digitalization of all spheres of social life. This problematic gains relevance during the COVID-19 pandemic, forced self-isolation and transition towards remote work using the information and communication technologies. The author assumes that religious identity should be viewed from the perspective of its inclusion into a broader phenomenon – cyberidentity. An original definition of cyberidentity is proposed. The key factors of its formation, such as social networks and messengers, computer gamed, Internet memes, etc. are determined. The article leans on the analysis of information from websites of religious organizations, different groups in social networks, messengers and video hosting. The main source form empirical data became the results of large-scale research of dynamics of value orientations of youth of Nizhny Novgorod Region that was carried out from 2006 to 2019. The author concludes that currently it may appear that secular trends are growing, while the interest of youth in religion declines. This is conferment by the data acquired from mass surveying, interviewing, and analyzing the content of social networks. However, secularization processes have contradictory, nonlinear and unpredictable character. Within the Internet space, the dialects of religion and secular not just being retained, but reflected in the categories of digital society. In the digital post-secular society, religious identity becomes a part of the more global identification processes. It sets particular goals for the traditional religions, which are forced to adapt to civilizational challenges.
Dissertations / Theses on the topic "Religion in the modern world"
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Pearce, Maryanne E. "Something new, something old, the old religion in the modern world." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 2000. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape2/PQDD_0019/MQ58072.pdf.
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Barrett, Rob. "Disloyalty and destruction : religion and politics in Deuteronomy and the modern world /." London : T & T Clark, 2009. http://opac.nebis.ch/cgi-bin/showAbstract.pl?u20=9780567614148.
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Barrett, Robert Carl. "Disloyalty and destruction : religion and politics in Deuteronomy and the modern world." Thesis, Durham University, 2007. http://etheses.dur.ac.uk/2141/.
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Divine violence in the Old Testament is troubling for many modern Western readers. I explore a heuristic reading strategy for understanding YHWH's demand for Israel’s exclusive loyalty and concomitant threats of destruction in canonical Deuteronomy through a structural analogy with demands and threats by the modern nation-state. The possibility of an analogy between "religious" and "political" categories follows from the relatively recent modern separation of these spheres, the sociology of functional and political religions, and the relationship between Deuteronomy and ANE political treaties. I survey the primacy of YHWH's loyalty demand in the first commandment and the dynamic of disloyalty, anger, and destruction in Deuteronomy. I then consider particular passages in light of the modern nation-state. The golden calf remembrance of Deut, 9-10 illustrates the gravity of and consequences for disloyalty. The pattern of disloyalty, destruction, and restoration in Deut. 4 and 32 reveals a theocentric coercion of Israel that can be compared with the modern imposition of liberal democracy. Concern for the growth of disloyalty from individuals to the nation in Deut. 13 is comparable with modern escalating response to state threats from police to military action. I compare the horrors of destruction threatened in Deut. 28 with the dreadful consequences of modern warfare used to compel national will. Finally, I consider the idea of "other gods"—those who lure Israel to disloyalty—in the canonical histories beyond Deuteronomy. I argue for a correlation between serving "other gods" and concentrating political power. I find a dis-analogy here where the modern nation-state seems less in line with YHWH than with the "other gods." Though analogous in their demands and threats, YHWH and the modern nation- state protect societies that differ in important ways
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Terasawa, Kunihiko. "Modern Japanese Buddhism in the Context of Interreligious Dialogue, Nationalism and World War II." Diss., Temple University Libraries, 2012. http://cdm16002.contentdm.oclc.org/cdm/ref/collection/p245801coll10/id/200626.
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Religion<br>Ph.D.<br>This dissertation studies the critical and historical examination of modern Japanese Buddhism in terms of its collaboration with and resistance to ultranationalism and militarism before and during World War II. It also examines how Buddhism came to Japan and transformed itself according to the historical, social and political contexts throughout history. Also it shows how and why Japanese Buddhism has transformed the Gautama Buddha's teachings, the Dhamma and the notion of community, Sangha to its own in terms in relationship to the state. In order to examine the Japan's modern-nation-state's invention of installing a national consciousness and identity in the people through the means of State Shinto and the emperor, kokutai ideology after the Meiji Restoration in 1868, I apply the methodologies of social critical theories of James Scott, Benedict Anderson, Michel Foucault and Pierre Bourdieu. After the Tokugawa shogunate's long patronage of Buddhism (1602-1868), the dissertation examines how modern Japanese Buddhism was challenged by the Meiji state, and transformed itself to meet the need of the modern-nation-state centered on State Shinto and kokutai ideology. Moreover, it exposes how Japanese Buddhism struggled to meet the modernity itself such as individuality and socialization. Furthermore, in the 1930-40's, in the context of rise of ultranationalism and militarism in the name of "overcoming modernity," this dissertation explores how the Japanese Buddhist sects such as True Pure Land, Nichiren, Zen, and the Kyoto School collaborated with and resisted to them. Despite the main Japanese Buddhism's active participation in the war, there were few Japanese Buddhists' resistances. The dissertation examines why and how they could not effectively resist but failed. Moreover, the dissertation shows that there were several opportunities that Japanese Buddhism might have stopped the state's control of religions--the rise of ultranationalism and war ideology in the cases of Uchimura Kanzô's lese majeste in the 1890's, the state's failures of ratification on the Religious Organization Law twice in the 1920's, and Seno'o Girô's anti-fascist movements in the 1930's--the Buddhists had had critical minds and organizational wills alongside with the interreligious cooperation with Christianity and new religions. Thus, this dissertation critically examines Japanese Buddhism in three terms; the social critical ethics, the interreligious dialogue, and the trans-national dialogue. It shows why and how Japanese Buddhism lost the Buddha's critical mind, social ethics, the democratic origin of Sangha, as well as the trans-national dialogue with Korean, Chinese and South Asian Buddhists and eventually justified the Japanese imperial aggression against Asia. I hope that my dissertation will help the Japanese Buddhists undertake a self-critical examination of their involvement in World War II, and would set up a good example of self-criticism of religion and nationalism. It could certainly help the current Islamic people's struggles for democracy, nationalism and holy war. Also in case of China's nationalistic expansionism which resembles the Japan of 1930-40's, in the name of nationalism and social harmony, religious freedom was limited to the inner private realm, but its public role in checking nationalism was suppressed. Tibetan Buddhism, Falun Gong and house Christian churches cried out for their freedom. Therefore the self-critical examination of the rise and fall of the Japanese empire in terms of religion, religious freedom and ultranationalism might help Chinese religions and intellectuals as well as other cases involving religion, nationalism and war.<br>Temple University--Theses
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Abdul, Razak Zainur Rijal. "Modern media Arabic : a study of word frequency in world affairs and sports sections in Arabic newspapers." Thesis, University of Birmingham, 2011. http://etheses.bham.ac.uk//id/eprint/2882/.
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This study examines language style of Arabic newspapers particularly in the world affairs and sport sections, using the word frequency analysis. The study is divided into seven chapters. The first chapter mainly focuses on background and aims of the study, while review of previous studies is presented in the second chapter. Chapter Three discusses Modern Standard Arabic (MSA), the selected newspapers and the chosen sections. Chapter Four concerns on the methodology applied in the study. Analysis of the language style is presented in Chapter five and followed by findings which are discussed in Chapter Six. The final chapter provides summary, conclusion and suggestions for further research. The study employed a self-constructed method in corpus building. A total of 30 articles (world affairs and sports) from seven Arabic newspapers were collected from the official online websites mostly in November 2007. Five of the newspapers are published in Arab countries and one in both the United Kingdom and Australia. The Wordsmith version 5.0 was used in analyzing the corpus data. Both descriptive and inferential statistics were employed to analyse word frequency list in both categories, while the Likelihood ratio test was applied in the comparison analysis. Findings revealed that most high frequency words have close relationship to their respective categories especially in the use of nouns. Slight differences were identified in terms of word spelling, loan word, verb transitivity and phrase amongst the newspapers published in different countries s. It is also proven that there is a tendency in MSA to practice new features in news writing which is different from the well known Arabic grammar, i.e, verb and subject agreement in gender. Different newspapers have also demonstrated their own focus in news reporting, and sports section is found to use more specific words than world affairs section.
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Perez, Celestino. "Juergen Habermas and Pope John Paul II on faith, reason, and politics in the modern world." [Bloomington, Ind.] : Indiana University, 2008. http://gateway.proquest.com/openurl?url_ver=Z39.88-2004&rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&res_dat=xri:pqdiss&rft_dat=xri:pqdiss:3319921.
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Thesis (Ph.D.)--Indiana University, Dept. of Political Science, 2008.<br>Title from PDF t.p. (viewed on May 11, 2009). Source: Dissertation Abstracts International, Volume: 69-08, Section: A, page: 3302. Adviser: Jeffrey C. Isaac.
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Mulligan, Mark. "The Brafferton Estate: Harvard, William and Mary, and Religion in the Early Modern English Atlantic World." W&M ScholarWorks, 2015. https://scholarworks.wm.edu/etd/1539626804.
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Hamilton, Tom. "Pierre de L'Estoile and his world in the Wars of Religion, 1546-1611." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:848fc095-05a9-48e0-8633-76d63d06b663.
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Pierre de L'Estoile (1546-1611) kept an extraordinary diary and collection in Paris during the Wars of Religion, recording everything from high-political scandals to low-life criminality during this crucial turning point in early modern history. The first extensive study of L'Estoile in any language, this thesis demonstrates how he negotiated and commemorated the conflicts that divided France as he engaged creatively with the rumours, ephemeral prints, poems, pictures, and books that he assembled in his diary and cabinet. It argues that the story of his life and times is the history of the civil wars in the making. While historians and literary scholars depend on L’Estoile’s diaries as an essential source of information, citing him as a mere passive observer, this thesis instead explores his subjectivity and interprets a wide range of hitherto unseen or neglected manuscript evidence that situates him in the Parisian society of royal office-holders and demonstrates his significance in the republic of letters. It follows a microhistorical approach to L'Estoile and his world in order to challenge established interpretations of his sources as evidence of a widespread mentality of eschatological anxiety in sixteenth-century France, instead focusing on L’Estoile’s personal responses to pieces in his collection. In this way, it critiques a common trend in cultural history to roam freely among ‘collective representations’ and argues for the importance of a precise analysis of social context, materiality, and individual subjectivity in reception studies.
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Janson, Jens. "This World or Another? : Mapping Modern Theologies." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-451207.
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In view of the complexity characterizing the contemporary discipline of academic theology, there is a need for functional models. Against the background of significant developments in twentieth-century theology, this thesis attempts to develop an analytical model which can make sense of some of the complexity characterizing this field. More specifically, the aim is to produce a model which can be used to distinguish between and relate different theological positions to each other at a meta-level. This is achieved through the elaboration of a two-dimensional typology composed of four quadrants representing distinct theological orientations. The proposed model and its analytical categories form the basis for a discussion of some key figures and themes in modern theology, with a particular emphasis on eschatologically oriented theologies. Finally, on the basis of preceding discussions, a case is made for theology’s ability to fulfill a vital cultural-critical role in a secular context.
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Roos, Beverley. "The inner journey : pilgrimage in South Africa and the modern world." Doctoral thesis, University of Cape Town, 2006. http://hdl.handle.net/11427/8191.
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Word processed copy.<br>Includes bibliographical references.<br>At the heart of this thesis lies the argument that pilgrimage is a universal, longrooted, normal and vital aspect of human behaviour that shows no sign of abating in the modern world; that is is a fluid and flexible process, imbued with a multiplicity of meanings and functions that may fall inside or outside the authentication of large religious traditions and certainly existed before them; that the primary measure of pilgrimage should be that of intent or purpose and therefore pilgrimages can be categorised according to function; and that the inner journey is the most important feature of authentic pilgrimage but does not overrule obligation or traditional practice.
Books on the topic "Religion in the modern world"
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Madan, T. N. Religion in the modern world. National Institute of Advanced Studies, 2001.
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Linda, Woodhead, ed. Religions in the modern world: Traditions and transformations. Routledge, 2002.
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Akizuki, Ryōmin. New Mahāyāna: Buddhism for a post-modern world. Asian Humanities Press, 1990.
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Michael, Strmiska, ed. Modern paganism in world cultures: Comparative perspectives. ABC-CLIO, 2005.
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Hromádka, J. L. Religion and the Modern World. University of Pennsylvania Press, 2017.
Find full textBook chapters on the topic "Religion in the modern world"
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Hammond, Phillip E. "Religion in the modern world." In Making Sense of Modern Times. Routledge, 2024. http://dx.doi.org/10.4324/9781032714646-11.
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Skutch, Alexander F. "Religion in the Modern World." In The Golden Core of Religion. Routledge, 2024. http://dx.doi.org/10.4324/9781032698670-17.
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Teece, Geoff. "John Hick’s Religious Interpretation of Religion: An Unexplored Resource for Religious Educators." In Religious Pluralism and the Modern World. Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230360136_20.
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Fitzgerald, John T. "Archaeology, the Bible and Modern Faith." In The Changing World Religion Map. Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-017-9376-6_58.
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Green, Abigail, and Vincent Viaene. "Introduction: Rethinking Religion and Globalization." In Religious Internationals in the Modern World. Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137031716_1.
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Woodruff, William. "1917: Communism — a New World Religion." In A Concise History of the Modern World. Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1007/978-1-349-26663-0_12.
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Woodruff, William. "1917: Communism — a New World Religion." In A Concise History of the Modern World. Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1057/9780230554665_12.
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Woodruff, William. "1917: Communism — A New World Religion." In A Concise History of the Modern World. Palgrave Macmillan UK, 1993. http://dx.doi.org/10.1007/978-1-349-13333-8_8.
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Woodruff, William. "1917: Communism — A New World Religion." In A Concise History of the Modern World. Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-12232-5_8.
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Gillis, Chester. "John Hick: Theologian or Philosopher of Religion?" In Religious Pluralism and the Modern World. Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230360136_11.
Full textConference papers on the topic "Religion in the modern world"
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Chernikova, Valentina. "Interaction Of Religion And Morality In Global World." In SCTCMG 2019 - Social and Cultural Transformations in the Context of Modern Globalism. Cognitive-Crcs, 2019. http://dx.doi.org/10.15405/epsbs.2019.12.04.81.
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Simion, Marian Gheorghe. "Projections of the Imaginal in the Museum of World Religions." In Conferință științifică internațională "Filologia modernă: realizări şi perspective în context european". “Bogdan Petriceicu-Hasdeu” Institute of Romanian Philology, Republic of Moldova, 2022. http://dx.doi.org/10.52505/filomod.2022.16.37.
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This reflective essay focuses on the work performed by the author as part of a Harvard University team of researchers who, in 1999, developed the early content outlines of the Museum of World Religions (www.mwr.org.tw), built in Taipei, Taiwan, by the Buddhist leader, Dharma Master Hsin-Tao. Apart from its reflective content, the scientific research component of this essay highlights themes related to the internal debates on how religion ought to be displayed in a museum, and on the significance of „imaginal” as a compelling conceptual device in exhibiting religion in its essence and outlook.
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Pulatov, Abrorjon. "FACTORS INFLUENCING THE POLITICIZATION OF RELIGION IN MODERN TIMES." In INNOVATIVE DEVELOPMENT DISCOURSE MODERN SCIENCE AND EDUCATION. INTERNATIONAL SCIENTIFIC AND CURRENT RESEARCH CONFERENCES, 2021. http://dx.doi.org/10.37547/iscrc-intconf08-01.
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Religion has always been an important factor affecting all aspects of society. The level of religiosity in the world is not decreasing, on the contrary, it is rising at the contemporary stage. After the two-polarization period, "we have to celebrate the return of traditionalism. " It primarily belongs to Islam.
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Barton, Greg. "PREACHING BY EXAMPLE AND LEARNING FOR LIFE: UNDERSTANDING THE GÜLEN HIZMET IN THE GLOBAL CONTEXT OF RELIGIOUS PHILANTHROPY AND CIVIL RELIGION." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/exer7443.
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The Gülen movement, or hizmet, is often misunderstood, and this is in large measure because it is unlike anything else in the Muslim world, though the Muhammadiyah and Nahdlatul Ulama mass-based organisations of Indonesia do bear some resemblance. However, there is no good reason to limit comparisons to the Muslim world. As a social movement motivated by religious values and the ideals of selfless service, engaged in philan- thropic endeavour and active in the civil sphere, the Gülen hizmet deserves comparison with other such movements around the globe. This paper looks outside the geographic and cultural context of the Muslim world to demon- strate that the Gülen hizmet shares much in common with many Western, Christian, philan- thropic initiatives in education and public discourse of the past three centuries, particularly in North America. The utility of this comparison is that it helps us to understand better aspects of the Gülen hizmet that cannot be easily understood in the limited context of the Muslim world. It also helps break down some of the ‘us and them’ barriers that divide Christians and Muslims, and east and west, by allowing us to recognise common concerns, values and shared experiences. The paper also explores the concept of civil religion in the twenty-first century, examines ways in which religious philanthropic activity can contribute to the development of non- exclusivist civil religion and apply these insights to the Gülen hizmet to argue that the hizmet models an interesting modern Islamic alternative to Islamism.
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Narynskaia, Anna Antonovna. "Non-traditional religious organizations in the modern society of the Republic of Korea." In All-Russian Scientific Conference. Publishing house Sreda, 2021. http://dx.doi.org/10.31483/r-99342.
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The article is devoted to the situation with the activities of different sectarian organizations in the Republic of Korea. There is a huge amount of information in our world that is not always possible to be objectively analyzed. It helps some sectarian organizations to promote their principles and ideas. This is especially true for the Republic of Korea, where the religious worldview is one of the most important components of the national mentality. Freedom of religion is highly valued in the country, sectarian ideas have the right to spread, and sects are practically not regulated by the state. According to rough estimates of Korean sociologists, today there are about 300 non-traditional religious sects in the Republic of Korea. These organizations disseminate their sectarian propaganda through music, books, marches, leaflets, active recruitment and the Internet.
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Stanić, Miloš. "DOZVOLjENOST UNOŠENjA RELIGIJSKIH ELEMENATA U SEKULARNU ZAKLETVU ŠEFA DRŽAVE." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.231s.
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In the world, as well as in Europe, there are several models of relations between states and religious communities. Nevertheless, regardless of the applied model of relations, there is one thread, perhaps small and imperceptible, which from ancient to modern times unites individual states and religion. It is the institution of an oath with religious elements, the text of which is pronounced by the holders of the highest state positions, upon taking office. The laws have changed over the centuries, but despite all the changes, oath has survived, and it exists even in modern European countries, which in their constitutions provide for the separation of state and religion. The first question that arises is: Why has the oath been maintained throughout the centuries, and why it continues to exist in modern legal systems? The answer to this question prompts another question: What is its function in the modern legal systems of European countries? In the end, it should be examined in what way is the principle of the secularity of the state reconciled with this type of oath, that is, the way in which the existence of this oath is explained with the proclaimed freedom of religion? In the end, an answer should also be given to the question, is it allowed for the president himself to "insert" some kind of religious element during the swearing- in? In order to properly investigate this issue, which often escapes the attention of researchers, it is necessary to investigate a number of special and related questions. First, it is necessary to explore the concept and significance of the oath itself. Second, models of relations between states and religious communities. Third, the issue of national and constitutional identity. Fourth, it is necessary to provide the appropriate comparative law examples, and finally: to offer appropriate conclusions. It is to be concluded, bearing in mind, first of all, the function of the oath, that it is allowed to "add" certain elements, which only serve to further strengthen the function of the oath within the legal order and constitutional identity of the state.
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Đurđević, Nenad. "KOLEKTIVNI ASPEKT SLOBODE VEROISPOVESTI." In MEĐUNARODNI naučni skup Državno-crkveno pravo. University of Kragujevac, Faculty of law, 2023. http://dx.doi.org/10.46793/dcp23.005dj.
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By its importance to the greatest number of people, freedom of religion, both historically and in the modern world, has become their universal need and interest, with characteristics that enable and require a greater and more specific presence of law than in the case of the legal treatment of freedom of thought, conscience and religion, into which she herself enters. It is about the so-called absolute human right (the right of personality), for which a person cannot only be punished but also harassed, including forcing him to reveal his religion. Freedom of religion is, above all, man's spiritual sphere, which represents his forum internum. However, unlike freedom of thought and conscience, freedom of religion also has an external component (forum externum), i.e., a collective aspect, the essence of which is the possibility of professing faith in communication and community with other people, publicly and privately, through non-institutional and institutional forms. At the same time, for the vast majority of believers, the freedom to associate with others for the purpose of expressing their faith, that is, the possibility to freely form their own religious community in legally recognized forms, is of the same importance as the right to have a particular religion in general. Freedom of religion, as an individual right, can be annulled if it is not supplemented by the right of a religious group to build an infrastructure that enables individuals to fully enjoy that freedom and the right to autonomy in their internal affairs. The collective aspect of freedom of religion is often connected in practice with state intervention in favor of some, as a rule, majority religious community to the detriment of minority religious communities or with state interference in the internal organizational or personnel issues of a religious community. Many of these cases ended up before the European Court of Human Rights with a decision on the violation of freedom of religion, often with violations of the prohibition of discrimination or freedom of association. The European Court of Human Rights found in all those cases that such a position of the state is contrary to its obligation to act neutrally in relation to all churches and religious communities on its territory, from the point of view of realizing both individual and collective aspects of freedom of religion. The persecution of the Ukrainian Orthodox Church of the Moscow Patriarchate and its clergy by the Ukrainian state and the complete siding with the Ukrainian Orthodox Church of the Kyiv Patriarchate, which we have witnessed in recent years and especially in 2023, clearly show all the fragility and politicization of the guarantee of the collective aspect of freedom of religion when it conflicts with state and geostrategic interests and policies. We can also add the recent events regarding the adoption of the Law on Freedom of Religion in Montenegro and the conclusion of the Fundamental Agreement between the State of Montenegro and the Serbian Orthodox Church. It can be freely said that the realization of freedom of religion, and especially its collective aspect, for a certain religious community/group in practice most often essentially depends on its relationship with the state authority on whose territory it operates and the model of state-religious community relations applied in a particular state.
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"IMAGES OF ANTAGONISTS IN THE RELIGIOUS AND MYTHOLOGICAL REPRESENTATIONS OF THE YAKUTS." In Культура, наука, образование: проблемы и перспективы. Нижневартовский государственный университет, 2021. http://dx.doi.org/10.36906/ksp-2021/36.
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Yakuts in religious beliefs and heroic epics (olonkho) retain the idea of the highest deities of the cult of ayyy, who act in the image and role of positive heroes together with the heroes of the middle world. The main antagonists are evil spirits (abaaahs) and restless souls (uor). They are also an integral part of Yakut traditionalism. The article presents the traditional classification of antagonistic images in religion and the heroic epic as the main components in the representation of the Yakuts (based on the materials of researchers of the XVIII–XX centuries). In modern society, culture (mass and elite) reflects and forms the idea and worldview of people about a particular image. Accordingly, the study presents images in the mass and elite culture of modern Yakuts, namely in the field of painting, theater and cinema. In the course of our work, we came to the conclusion that the images of the lower mythology (the lower world) are more stable than the images of the upper mythology (the upper world), and, accordingly, are the main actors in the folklore of the people. The traditional images of antagonists in the folklore and religion of the Yakuts appear to us as evil, cold, and also directing misfortunes, diseases, and epidemics at people.
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Furlan Štante, Nadja. "The revival of Goddess religions." In International conference Religious Conversions and Atheization in 20th Century Central and Eastern Europe. Znanstveno-raziskovalno središče Koper, Annales ZRS, 2024. http://dx.doi.org/10.35469/978-961-7195-39-2_06.
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The presentation examines the return of the religion of the Goddess (in Western cultures) as one of the most unexpected developments of the late twentieth century. Contemporary awareness and attention to gender difference theory have opened up new dimensions for spiritual expressions and spiritual practises, encouraging the development of new forms of female spirituality and the formation of new religious representations from a feminine perspective. Traditional forms of spirituality are clearly dualistic at their core, with the material world, physicality, and femininity on one side and transcendence, spirituality, and masculinity on the other. However, the tendency of modern forms of spirituality is to seek the sacred through and in solidarity, interdependence and holistic integrity. From this perspective, the Goddess movement, the revival of lost women’s folk religiosity and female pagan cults, thealogy and various other movements of women’s spirituality are analysed as a tool for reconstructing the past from a feminist perspective and in the process of transforming collective memory and current religious conceptualization. For the symbols and rituals of the Goddess religions bring the paradigm of the deep interconnectedness of all people and all beings in the web of life.
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Семенова, Валерия Игоревна. "NON-TRADITIONAL RELIGIOSITY IN THE POLITICAL SPACE OF THE MODERN WORLD." In Образование. Культура. Общество: сборник избранных статей по материалам Международной научной конференции (Санкт-Петербург, Июнь 2020). Crossref, 2020. http://dx.doi.org/10.37539/ecs291.2020.32.80.007.
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В данной статье автором рассматриваются особенности восприятия и понимания нетрадиционной религиозности, возможности диалога традиционных и нетрадиционных религий, перспективы их взаимоотношений, намечаются пути разрешения возможных конфликтов между ними. Особое внимание уделяется функционированию нетрадиционных религий в политическом пространстве, отношению к ним государства. In this article, the author examines the peculiarities of perception and understanding of non-traditional religiosity, the possibility of dialogue between traditional and non-traditional religions, the prospects for their relationship, and outlines ways to resolve possible conflicts between them. Special attention is paid to the functioning of non-traditional religions in the political space and the attitude of the state to them.
Reports on the topic "Religion in the modern world"
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Siebert, Rudolf J., and Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, 2020. http://dx.doi.org/10.53099/ntkd4301.
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The paper traces the development from the medieval, traditional union, through the modern disunion, toward a possible post-modern reunion of the sacred and the profane. It concentrates on the modern disunion and conflict between the religious and the secular, revelation and enlightenment, faith and autonomous reason in the Western world and beyond. It deals specifically with Christianity and the modern age, particularly liberalism, socialism and fascism of the 2Oth and the 21st centuries. The problematic inclination of Western Catholicism toward fascism, motivated by the fear of and hate against socialism and communism in the 20th century, and toward exclusive, authoritarian, and totalitarian populism and identitarianism in the 21st. century, is analyzed, compared and critiqued. Solutions to the problem are suggested on the basis of the Critical Theory of Religion and Society, derived from the Critical Theory of Society of the Frankfurt School. The critical theory and praxis should help to reconcile the culture wars which are continually produced by the modern antagonism between the religious and the secular, and to prepare the way toward post-modern, alternative Future III - the freedom of All on the basis of the collective appropriation of collective surplus value. Distribution and recognition problems are equally taken seriously.
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Babenko, Oksana. Ідеї екуменізму в публіцистиці митрополита Андрея Шептицького: сучасне прочитання. Ivan Franko National University of Lviv, 2023. http://dx.doi.org/10.30970/vjo.2023.52-53.11717.
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Subject of the article’s study – ecumenism of Metropolitan Andrei Sheptytskyi and reflection of this phenomenon in the works of scientists and modern Ukrainian media. Main objective of the study: analyze what Ukrainian scientists, journalists and different media are writing about Sheptytkyi’s ecumenism. Methodology: We used a bibliographic method to accumulate factual material, a qualitative content analysis to isolate the ideas of ecumenism from the journalism of Metropolitan Andrey Sheptytskyi, a cultural-historical method that made it possible to consider the ideas of ecumenism in the context of the era, the connection with the historical context, as well as methods of synthesis and generalization, induction and deduction. The study process description: In our scientific article, we analyzed the doctoral dissertation of His Beatitude Lubomyr Huzar entitled «Andrei Sheptytskyi, Metropolitan of Halytskyi (1901-1944). Herald of ecumenism». His Beatitude Lubomyr defended this fundamental work at the Pontifical Urbaniana University in Rome back in 1972. Therefore, we observed how this work reflects the historical prerequisites, features and development of Sheptytskyi’s ecumenism, who, according to His Beatitude Lubomir, was a kind of innovator in this field, a person who was ahead of his time. We also analyzed the reflections on the ecumenism of Sheptytskyi´s father, doctor Ivan Datsk, which are reflected in his book «In Search of Faithfulness and Truth». In addition, we turned to the scientific text «Ecumenism of Sheptytskyi» by professors Mykola Vegesh and Mykola Palinchak. Subsequently, it was analyzed how the scientific work became a useful basis for the coverage of Sheptytskyi’s ecumenism in the press. In particular, in the columns of the cultural and social site «Zbruch» in Diana Motruk’s article «In Search of Church Unity». We also turned to the «Spiritual Greatness of Lviv» website, where in 2020 an interview with Mykhailo Perun, who shot the film «Sheptytskyi: Relevant information», was published, illustrating the ecumenical initiatives of this figure. In addition, we analyzed the publication on Radio Svoboda for 2022, dedicated to the anniversary of Sheptytsky’s stepping into eternity. It is also mentioned there about of Sheptytskyi’s ecumenism as his landmark activity. Subsequently, we found an article on the website «Christian and the World», where in a conversation with the scientist Dr. Andrii Sorokovskyi entitled «Andrei Sheptytskyi believed that the union is a synthesis, communion and dialogue between the East and the West, – Andrii Sorokovskyi» also analyzed the phenomenon of Sheptytskyi’s ecumenism. Results: we discovered that Sheptytskyi’s ecumenism was studied not only by numerous scientists, but this meaningful legacy of his is a valuable phenomenon for media coverage. Therefore, Sheptytskyi’s ecumenism becomes the subject of interest of journalists not only of publications that write mainly on church topics, but also socio-political and artistic ones. We are sure that Sheptytskyi’s ecumenism will continue to be studied by professional scientists and representatives of the wider media community. Significance: journalism of a religious orientation, high-quality and substantiated coverage of religious processes and phenomena in the press is still something quite new for modern Ukraine. In Soviet times, journalists were afraid to write about religion in order not to incur the wrath of the authorities, so such materials could not be included in the press. That is why it is very important to study how today’s journalists cover important issues of religion, which, in addition, have a strong scientific basis. In addition, the development of ecumenism and religious unity are extremely important for building national unity, which is necessary for our state to effectively confront the enemy in full-scale war. Key words: ecumenism; Metropolitan Andrey Sheptytskyi; media; interreleigion cooperation; dialogue.
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Vicknesan, S. Religion and politics in a fragmented world. Monash University, 2023. http://dx.doi.org/10.54377/2bdb-d0cb.
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O'Neill, Michael. U.K. Defense Policy: Modern Forces for the Modern World. Defense Technical Information Center, 1999. http://dx.doi.org/10.21236/ada386030.
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Kenes, Bulent. QAnon: A Conspiracy Cult or Quasi-Religion of Modern Times? European Center for Populism Studies (ECPS), 2021. http://dx.doi.org/10.55271/op0007.
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As with ISIL, QAnon’s ideology proliferates through easily-shareable digital content espousing grievances and injustices by “evil oppressors.” To perhaps a greater degree than any comparable movement, QAnon is a product of the social media era which created a perfect storm for it to spread. It was QAnon’s spread onto the mainstream social media platforms—and from there onto the streets—that made this phenomenon into a global concern. Social media platforms, again, aided and abetted QAnon growth by driving vulnerable audiences to their content.
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Yilmaz, Ihsan, and Nicholas Morieson. Civilizational Populism Around the World. European Center for Populism Studies (ECPS), 2022. http://dx.doi.org/10.55271/pp0012.
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This article addresses an issue of growing political importance: the global rise of civilizational populism. From Western Europe to India and Pakistan, and from Indonesia to the Americas, populists are increasingly linking national belonging with civilizational identity—and at times to the belief that the world is divided into religion-based civilizations, some of which are doomed to clash with one another. As part of this process, Hinduism, Buddhism, Islam, and Christianity have all been commandeered by populist parties and movements, each adept at using the power of religion—in different ways and drawing on different aspects of religion—to define the boundary of concepts such as people, nation, and civilization.
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Editors, Intersections. Can Religion Be Quantified? Intersections, Social Science Research Council, 2024. http://dx.doi.org/10.35650/int.4048.d.2024.
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This article showcases a report by Judd Birdsall and Lori Beaman for the Transatlantic Policy Forum. Their report analyses the effectiveness and limitations of quantitative data in capturing important developments in world religion.
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Dalglish, Chris, and Sarah Tarlow, eds. Modern Scotland: Archaeology, the Modern past and the Modern present. Society of Antiquaries of Scotland, 2012. http://dx.doi.org/10.9750/scarf.09.2012.163.
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The main recommendations of the panel report can be summarised under five key headings: HUMANITY The Panel recommends recognition that research in this field should be geared towards the development of critical understandings of self and society in the modern world. Archaeological research into the modern past should be ambitious in seeking to contribute to understanding of the major social, economic and environmental developments through which the modern world came into being. Modern-world archaeology can add significantly to knowledge of Scotland’s historical relationships with the rest of the British Isles, Europe and the wider world. Archaeology offers a new perspective on what it has meant to be a modern person and a member of modern society, inhabiting a modern world. MATERIALITY The Panel recommends approaches to research which focus on the materiality of the recent past (i.e. the character of relationships between people and their material world). Archaeology’s contribution to understandings of the modern world lies in its ability to situate, humanise and contextualise broader historical developments. Archaeological research can provide new insights into the modern past by investigating historical trends not as abstract phenomena but as changes to real lives, affecting different localities in different ways. Archaeology can take a long-term perspective on major modern developments, researching their ‘prehistory’ (which often extends back into the Middle Ages) and their material legacy in the present. Archaeology can humanise and contextualise long-term processes and global connections by working outwards from individual life stories, developing biographies of individual artefacts and buildings and evidencing the reciprocity of people, things, places and landscapes. The modern person and modern social relationships were formed in and through material environments and, to understand modern humanity, it is crucial that we understand humanity’s material relationships in the modern world. PERSPECTIVE The Panel recommends the development, realisation and promotion of work which takes a critical perspective on the present from a deeper understanding of the recent past. Research into the modern past provides a critical perspective on the present, uncovering the origins of our current ways of life and of relating to each other and to the world around us. It is important that this relevance is acknowledged, understood, developed and mobilised to connect past, present and future. The material approach of archaeology can enhance understanding, challenge assumptions and develop new and alternative histories. Modern Scotland: Archaeology, the Modern past and the Modern present vi Archaeology can evidence varied experience of social, environmental and economic change in the past. It can consider questions of local distinctiveness and global homogeneity in complex and nuanced ways. It can reveal the hidden histories of those whose ways of life diverged from the historical mainstream. Archaeology can challenge simplistic, essentialist understandings of the recent Scottish past, providing insights into the historical character and interaction of Scottish, British and other identities and ideologies. COLLABORATION The Panel recommends the development of integrated and collaborative research practices. Perhaps above all other periods of the past, the modern past is a field of enquiry where there is great potential benefit in collaboration between different specialist sectors within archaeology, between different disciplines, between Scottish-based researchers and researchers elsewhere in the world and between professionals and the public. The Panel advocates the development of new ways of working involving integrated and collaborative investigation of the modern past. Extending beyond previous modes of inter-disciplinary practice, these new approaches should involve active engagement between different interests developing collaborative responses to common questions and problems. REFLECTION The Panel recommends that a reflexive approach is taken to the archaeology of the modern past, requiring research into the nature of academic, professional and public engagements with the modern past and the development of new reflexive modes of practice. Archaeology investigates the past but it does so from its position in the present. Research should develop a greater understanding of modern-period archaeology as a scholarly pursuit and social practice in the present. Research should provide insights into the ways in which the modern past is presented and represented in particular contexts. Work is required to better evidence popular understandings of and engagements with the modern past and to understand the politics of the recent past, particularly its material aspect. Research should seek to advance knowledge and understanding of the moral and ethical viewpoints held by professionals and members of the public in relation to the archaeology of the recent past. There is a need to critically review public engagement practices in modern-world archaeology and develop new modes of public-professional collaboration and to generate practices through which archaeology can make positive interventions in the world. And there is a need to embed processes of ethical reflection and beneficial action into archaeological practice relating to the modern past.
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Blyakhman, Felix, Nikolai Pervuhin, Tatyana Shkliar, and Vera Aksenova. Online course "Modern scientific picture of the world". SIB-Expertise, 2022. http://dx.doi.org/10.12731/er0590.29072022.
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Задачи курса состоят в том, чтобы студенты обучающиеся на специальностях: 31.05.02 Педиатрия, 32.05.01 Медико-профилактическое дело,33.05.01 Фармация получили знания о современном мире на основе естественнонаучного подхода, базирующегося на последних достижениях физики, химии, биологии, космологии и наук о человеке.
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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, 2020. http://dx.doi.org/10.47816/01.001.20.
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Ours is an age of pervasive political turbulence, and the scale of the challenge requires new thinking on politics as well as public ethics for our world. In Western countries, the specter of Islamophobia, alt-right populism, along with racialized violence has shaken public confidence in long-secure assumptions rooted in democracy, diversity, and citizenship. The tragic denouement of so many of the Arab uprisings together with the ascendance of apocalyptic extremists like Daesh and Boko Haram have caused an even greater sense of alarm in large parts of the Muslim-majority world. It is against this backdrop that M.A. Muqtedar Khan has written a book of breathtaking range and ethical beauty. The author explores the history and sociology of the Muslim world, both classic and contemporary. He does so, however, not merely to chronicle the phases of its development, but to explore just why the message of compassion, mercy, and ethical beauty so prominent in the Quran and Sunna of the Prophet came over time to be displaced by a narrow legalism that emphasized jurisprudence, punishment, and social control. In the modern era, Western Orientalists and Islamists alike have pushed the juridification and interpretive reification of Islamic ethical traditions even further. Each group has asserted that the essence of Islam lies in jurisprudence (fiqh), and both have tended to imagine this legal heritage on the model of Western positive law, according to which law is authorized, codified, and enforced by a leviathan state. “Reification of Shariah and equating of Islam and Shariah has a rather emaciating effect on Islam,” Khan rightly argues. It leads its proponents to overlook “the depth and heights of Islamic faith, mysticism, philosophy or even emotions such as divine love (Muhabba)” (13). As the sociologist of Islamic law, Sami Zubaida, has similarly observed, in all these developments one sees evidence, not of a traditionalist reassertion of Muslim values, but a “triumph of Western models” of religion and state (Zubaida 2003:135). To counteract these impoverishing trends, Khan presents a far-reaching analysis that “seeks to move away from the now failed vision of Islamic states without demanding radical secularization” (2). He does so by positioning himself squarely within the ethical and mystical legacy of the Qur’an and traditions of the Prophet. As the book’s title makes clear, the key to this effort of religious recovery is “the cosmology of Ihsan and the worldview of Al-Tasawwuf, the science of Islamic mysticism” (1-2). For Islamist activists whose models of Islam have more to do with contemporary identity politics than a deep reading of Islamic traditions, Khan’s foregrounding of Ihsan may seem unfamiliar or baffling. But one of the many achievements of this book is the skill with which it plumbs the depth of scripture, classical commentaries, and tasawwuf practices to recover and confirm the ethic that lies at their heart. “The Quran promises that God is with those who do beautiful things,” the author reminds us (Khan 2019:1). The concept of Ihsan appears 191 times in 175 verses in the Quran (110). The concept is given its richest elaboration, Khan explains, in the famous hadith of the Angel Gabriel. This tradition recounts that when Gabriel appeared before the Prophet he asked, “What is Ihsan?” Both Gabriel’s question and the Prophet’s response make clear that Ihsan is an ideal at the center of the Qur’an and Sunna of the Prophet, and that it enjoins “perfection, goodness, to better, to do beautiful things and to do righteous deeds” (3). It is this cosmological ethic that Khan argues must be restored and implemented “to develop a political philosophy … that emphasizes love over law” (2). In its expansive exploration of Islamic ethics and civilization, Khan’s Islam and Good Governance will remind some readers of the late Shahab Ahmed’s remarkable book, What is Islam? The Importance of Being Islamic (Ahmed 2016). Both are works of impressive range and spiritual depth. But whereas Ahmed stood in the humanities wing of Islamic studies, Khan is an intellectual polymath who moves easily across the Islamic sciences, social theory, and comparative politics. He brings the full weight of his effort to conclusion with policy recommendations for how “to combine Sufism with political theory” (6), and to do so in a way that recommends specific “Islamic principles that encourage good governance, and politics in pursuit of goodness” (8).