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Journal articles on the topic 'Religious differences'

Author: Grafiati

Published: 4 June 2021

Last updated: 11 February 2022

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1

Saroglou, Vassilis. "Trans-Cultural/Religious Constants vs. Cross-Cultural/Religious Differences in Psychological Aspects of Religion." Archive for the Psychology of Religion 25, no. 1 (January 2003): 71–87. http://dx.doi.org/10.1163/157361203x00057.

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Are there trans-religious, trans-cultural constants in psychological aspects of religion across different religions and cultures? An excessively culturalistic approach may overlook this possibility, putting an emphasis on the uniqueness of the religious phenomenon studied as emerging from a complex of multiple contextual factors. This article reviews empirical studies in psychology of religion in the 1990s that mainly include participants from different Christian denominations, but also from other religions: Muslims, Jews and Hindus. It appeared, at first, that several cross-cultural/religious differences can be documented (especially between Catholics and Protestants), but the interpretation of these differences is not simple, as other factors may interfere. Secondly it turned out that an impressive series of psychological constants also exist across different denominations, religions, and cultures. These constants include personality correlates, gender and gender orientation, positive and negative values, cognitive and affective aspects, identity formation, social attitudes and consequences.

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2

Musek, Janek. "Values Related to the Religious Adherence." Psihologijske teme 26, no. 2 (2017): 451–80. http://dx.doi.org/10.31820/pt.26.2.10.

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The religions and their value systems play a crucial role in the history of human civilization. In the past and in the recent time, the value-based religious differences substantially contribute to the societal conflicts. Thus, the research of the values related to the religious orientation is an important task of psychology and other social sciences. This study is aimed to obtain a more complete insight into the differences in the value orientations between the adherents of the seven major religions in the world: Buddhist, Hindu, Jewish, Muslim, Christian Orthodox, Christian Protestant and Christian Catholic. The results clearly demonstrated, (1st), the essential association of the religious or non-religious beliefs with the values, value priorities and value orientations and, (2nd), the substantial differences between religious or non-religious groups in the value systems. These differences are very probably related to the globally observed distinctions between secularism and fundamentalism and underlying ideological and educational doctrines.

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3

Cheng, Vincent J. "Religious Differences in The Good Soldier." Renascence 37, no. 4 (1985): 238–47. http://dx.doi.org/10.5840/renascence19853749.

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4

Simmons, Walter O., and Rosemarie Emanuele. "Giving Patterns By Religious And Non-Religions People." Journal of Applied Business Research (JABR) 28, no. 6 (October 25, 2012): 1243. http://dx.doi.org/10.19030/jabr.v28i6.7340.

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<span style="font-family: Times New Roman; font-size: small;"> </span><p style="margin: 0in 0.5in 0pt; text-align: justify; mso-pagination: none;" class="MsoNormal"><span style="color: black; font-size: 10pt; mso-themecolor: text1;"><span style="font-family: Times New Roman;">Using the Oaxaca-Blinder (1994) decomposition method to compare the giving levels of money and time of those who claim to attend religious services on a regular basis with those who do not, we find that on average religious people donate more money and time than non-religious people; although a large portion of the average difference is unexplained. We propose that these differences arise from a culture of giving in which religious people are embedded. It may be that individuals who are religious are more likely to be exposed to a culture that encourages giving and volunteering, and will therefore be more likely to give and volunteer.</span></span></p><span style="font-family: Times New Roman; font-size: small;"> </span>

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5

Pătru, Alina. "Cultural differences and their impact on the ecumenical issue in today’s Judaism." Review of Ecumenical Studies Sibiu 9, no. 1 (April 25, 2017): 53–69. http://dx.doi.org/10.1515/ress-2017-0005.

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Abstract It is not only the case of Christianity that different religious options spring from cultural differences, but it goes the same for other religions too, even for ethnic religions. Using the example of today Judaism, this study seeks to show how different cultural backgrounds lead to different religious forms, and how they may bring about tensions between members of the same religion. I shall bring up to discussion situations where the cultural differences are finally bridged, as well as others where they persist, feeding the strained relationship. Via the example of Judaism, I shall elaborate on the importance of non-religious factors in the appearance of confessional differences and the attitude towards other practitioners. The material allows theologians to draw a comparison with the situation within Christianity and to reach to useful conclusions for Christian ecumenism.

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6

Francis, Leslie J. "Psychological Perspectives on Religious Education." Brill Research Perspectives in Religion and Education 1, no. 2 (January 27, 2020): 1–89. http://dx.doi.org/10.1163/25895303-12340002.

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Abstract In this publication the contributions made by the individual differences tradition of psychology over the past 50 years to research in religious education are reviewed and assessed. In this context religious education is conceived broadly to embrace what takes place in schools, within religious communities, and within households across the age span. The opening section roots the analysis within the tradition of developmental psychology and the research that flourished in the area of religious development during the 1960s. It is from these foundations that current interest in the individual differences approach emerges. Subsequent sections examine the centrality of the attitudinal dimension of religion, discuss the place of personality in the individual differences tradition, explore sex as a core individual difference in religion, map the correlates, antecedents and consequences of individual differences in religious affect or attitudes, review research into the distinctiveness and effectiveness of church schools and the family in religious nurture, identify the factors that account for individual differences in attitude toward religious diversity, explore the relevance of the individual differences tradition for adult religious education, and explore the implications of the individual differences tradition for biblical hermeneutics and discipleship learning.

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7

Loewenthal, Kate. "Attribution of Religious Commitment: Differences Between the Religious and the Nonreligious." Journal of Social Psychology 125, no. 4 (August 1985): 519–20. http://dx.doi.org/10.1080/00224545.1985.9713533.

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8

Winkel, Heidemarie. "Religious cultures and gender cultures: tracing gender differences across religious cultures." Journal of Contemporary Religion 34, no. 2 (May 4, 2019): 241–51. http://dx.doi.org/10.1080/13537903.2019.1621540.

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9

Swenson, Don. "Religious Differences between Married and Celibate Clergy: Does Celibacy Make a Difference?" Sociology of Religion 59, no. 1 (1998): 37. http://dx.doi.org/10.2307/3711964.

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10

Pangestu, Bigmen. "KONSELING DAN PLURALISME AGAMA DALAM MEDITASI DI VIHARA KARANGDJATI YOGYAKARTA." Jurnal Bimbingan Penyuluhan Islam 2, no. 2 (January 24, 2021): 199. http://dx.doi.org/10.32332/jbpi.v2i2.2378.

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Using Meditation as a medium in Counseling makes the counseling process fresher and more interesting. Because one of the challenges a counselor must face in the interfaith Guidance and Counseling process is how to respond to religious differences. Religious differences should not be an obstacle in the counseling process. Understanding religious pluralism is a need for a counselor in the counseling process in a pluralistic society. Religious pluralism is based on the assumption that all existing religions are equally valid paths to God. The practice of meditation at Vihara Karangdjati is a clear example of the attitude of pluralism. There, people from different religious backgrounds gather and socialize in a peaceful and understanding manner between religions. Counseling and religious pluralism in meditation at Vihara Karangdjati is the provision of counseling services to meditation participants of different beliefs or religions with a meditation guide as a counselor. The awareness of the guides and meditation participants on religious pluralism makes the process of meditation as interfaith counseling run well

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11

Hustwit, J. R. "Four Ways to Another Religion’s Ultimate." Open Theology 4, no. 1 (October 1, 2018): 496–505. http://dx.doi.org/10.1515/opth-2018-0038.

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Abstract The prospect of recognizing the ultimate is a matter of interpretation. As such, hermeneutics is used as a framework for describing the interactions of self, language, and the other (whether culturally other or ultimately other). Questioning whether religious ultimacy can be recognized across religious boundaries is based on a mistaken assumption that differences between religions are qualitatively different than differences within a religion. Hermeneutically speaking, intra-communal difference and inter-communal difference are of the same kind. If humans can negotiate the former, they can negotiate the latter. Recognizing ultimacy is an intersubjective act of phronēsis, or practical wisdom. As such, it cannot be explained in any detail apart from the concrete particulars of each encounter. Below is an account of recognizing the Ultimate, analyzed into four explanatory ways: its immediate quality (uncanniness), its vehicle (the classic), its cultural-linguistic mechanism (metaphorical appropriation), and its ontological implications (a signifying cosmos). Each way offers a different type of explanation as to how a person can recognize another religion’s ultimate. I begin with the most concrete: spontaneous feeling, and work my way to more speculative implications.

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Rouillard, Linda Marie, and Kathleen Perry Long. "Religious Differences in France: Past and Present." Sixteenth Century Journal 38, no. 3 (October 1, 2007): 901. http://dx.doi.org/10.2307/20478587.

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13

Van Tongeren, Daryl R., Don E. Davis, Joshua N. Hook, Wade Rowatt, and Everett L. Worthington. "Religious differences in reporting and expressing humility." Psychology of Religion and Spirituality 10, no. 2 (May 2018): 174–84. http://dx.doi.org/10.1037/rel0000118.

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14

Labuschagne, Bart. "RECOGNITION OF RELIGIOUS DIFFERENCES UNDER DUTCH LAW." Tilburg Law Review 8, no. 2 (January 1, 2000): 159–83. http://dx.doi.org/10.1163/221125900x00134.

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15

Heaton, Tim B., and Akosua Darkwah. "Religious Differences in Modernization of the Family." Journal of Family Issues 32, no. 12 (February 23, 2011): 1576–96. http://dx.doi.org/10.1177/0192513x11398951.

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16

Lazar, Aryeh, and Jeffrey P. Bjorck. "Religious support and psychological well-being: gender differences among religious Jewish Israelis." Mental Health, Religion & Culture 19, no. 4 (April 20, 2016): 393–407. http://dx.doi.org/10.1080/13674676.2016.1207160.

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17

Gross, Rita M. "Finding the Rights Questions about Religious Diversity." Interreligious Studies and Intercultural Theology 4, no. 1 (April 14, 2020): 76–87. http://dx.doi.org/10.1558/isit.40153.

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This article argues that all current theologies of religion share the presupposition that differences among religions are a problem, even a mistake, and that unity or agreement would be preferable to difference and religious diversity. But theologians of religion need to start at the other end of the puzzle, conceding from the get-go that religious diversity is here to stay, is inevitable, normal, natural, and, therefore, not the major problem or issue. The important questions are not about them, the others who are different from us, but about us. Why do we dislike diversity so much? Why does it make us so uncomfortable? Why does difference so frequently elicit the response of ranking the different options hierarchically? And, most important of all, how can we cure our own discomfort with diversity? The article also suggests that we need to practice the spiritual disciplines that help us overcome our egocentric preferences for a world in which everyone else would be just like us and can, instead, live comfortable in a world that accommodates vast differences.

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18

Nweke, Kizito Chinedu. "Multiple Religious Belonging (MRB)." Theology Today 77, no. 1 (April 2020): 76–88. http://dx.doi.org/10.1177/0040573620902412.

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The question of religious pluralism has attracted many responses from the fields of interreligious dialogue and theology of religions. These responses, like inculturation, dialogue, and so on, have been concerned with “how” religions/spiritualities should be inclusive and imbue each other. However, the contemporary challenges of religious pluralism, ranging from the clamor for cultural identity to the structural and ontological differences among religions, suggest that the responses cannot create inclusivist interreligious contexts. One of these responses is the phenomenon of multiple religious belonging, which proposes that people could or should belong, believe, and practice as many religions as they want or can. In the Christianity–African spirituality context, this phenomenon poses some challenges for both Christianity and African indigenous spiritualities. This article intends to critically address the tensive constellation of African spiritualities and Christianity over the expectations of multiple religious belonging. It argues that there are discrepancies in the Christianity–African spiritualities constellation for multiple belonging. It suggests another approach to the question of religious/spirituality concatenation in Africa.

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19

Koffeman, Leo. "Differences, Do They Still Make a Difference? a Response to Martien Brinkman." Exchange 34, no. 2 (2005): 111–19. http://dx.doi.org/10.1163/1572543054068569.

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AbstractThis article is a reponse to Martien E. Brinkman's contribution 'A Different Kind of Ecumenism' in: F. L. Bakker (ed.), Rethinking Ecumenism. Strategies for the 21st Century (Zoetermeer: Meinema 2004, 93-104). Brinkman presents a methodological description of ecumenism, which focuses on a hermeneutics of coherence or confidence. In this perspective he sees spiritual ecumenism as 'a different kind of ecumenism'. Is it not rather a different dimension of ecumenism? In a second paragraph some serious questions are presented with regard to the way Brinkman connects this approach with the idea of complementarity. This seems not to do justice to the concept of complementarity as it is developed in science. The last part of this article regards the issue of inter- or cross-cultural theology. Brinkman sees the same hermeneutics as valid in inter-religious dialogue as well. But is complementarity to be expected here? E.g., are Muslims or Hindus complementary parts of a wider religious unity which in fact already exists, but has not yet been formulated adequately?

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20

Sutrisno, Edy. "Aktualisasi Moderasi Beragama di Lembaga Pendidikan." Jurnal Bimas Islam 12, no. 2 (December 27, 2019): 323–48. http://dx.doi.org/10.37302/jbi.v12i2.113.

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Indonesia adalah negara majemuk yang terdiri dari suku, ras dan agama, yang berbeda-beda sehingga diperlukan toleransi dalam memahami semua perbedaan yang ada, begitu juga pada lembaga pendidikan kultur warganya juga beraneka ragam. Oleh sebab itu moderasi beragama sangat tepat sekali diterapkan dalam kehidupan berbangsa dan bernegara terutama pada masyarakat yang multikultural. Moderasi beragama sebagai jalan tengah dalam mengadapi perbedaan baik kelompok ekstrem maupun fundamental. Untuk menerapkan moderasi beragama dimasyarakat multikultural yang perlu dilakukan adalah; menjadikan lembaga pendidikan sebagai basis laboratorium moderasi beragama dan melakukan pendekatan sosio-religius dalam beragama dan bernegara Kata Kunci: Moderasi Agama, Institusi, Pendidikan Indonesia is a pluralistic country consisting of different ethnicities, races and religions, so tolerance is needed in understanding all the differences that exist, as well as the cultural education institutions of its citizens are also diverse. Therefore religious moderation is very appropriate to be applied in national and state life, especially in multicultural societies, it is also expected that religious moderation is a middle way in dealing with differences in both extremes and fundamental groups. To implement religious moderation in multicultural societies, what needs to be done is; make educational institutions as a basis for religious moderation laboratories and take socio-religious approaches in religion and state. Keywords: The Religion Moderation, Education Institution

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21

Monroe, Kristen Renwick, and Maria Luisa Martinez-Martí. "Empathy, Prejudice, and Fostering Tolerance." PS: Political Science & Politics 41, no. 04 (October 2008): 857–63. http://dx.doi.org/10.1017/s1049096508081122.

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What is the political significance of difference? Why are ethnic, racial, or religious differences frequently politically significant while differences in height, hair color, or weight are not? Why are linguistic differences sometimes relevant politically, and other times are not salient? What about age? Gender or sexual preferences? What fosters tolerance of differences judged ethically and politically salient? What encourages respect for these differences, leading some of us to reach out across divides that isolate others? These questions take on a poignant immediacy with reports of continuing prejudice and discrimination; ongoing ethnic, religious, and sectarian violence—even genocidal activities and war; and increasing polarization over issues of race, religion, and ethnicity, at home and abroad. They are questions students need to consider as they go out into a world where they will meet new people, from diverse cultures, religions, and ethnicities. How can we best prepare them for this?

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22

Navarro, Carlos Garma. "Religious Change in Mexico: Perspectives from Recent Data." Social Sciences and Missions 24, no. 1 (2011): 75–100. http://dx.doi.org/10.1163/187489411x557659.

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AbstractAccording to the 2000 Mexican Census, change to non-Catholic religions has actually slowed at the national level in Mexico, and the evidence appears to suggest that the efforts of the Catholic Church to stem the loss of followers to Protestant Pentecostal groups has had a certain amount of success in retaining believers. However, when scrutinized more closely, these results are open to a more varied interpretation. There remain important regional and social differences in the distribution of religious affiliation in the country, and predominately indigenous communities are still converting to non-Catholic religions at a strong rate. This is especially true in the southern state of Chiapas where Catholics are now a minority in various municípios (municipalities) with indigenous-majority populations. In this article, I consider what these differences mean and how they can be explained within the context of religious change in Mexico. Le recensement de la population mexicaine de l'année 2000 indique que le taux de conversion vers des religions non-catholiques a ralenti au niveau national, et les chiffres semblent indiquer que les efforts de l'église catholique pour endiguer la perte de croyants en faveur des églises pentecôtistes ont eu un certain effet. Toutefois, si on les regarde de plus près, ces résultats peuvent donner lieu à des interprétations plus variées et nuancées. Il reste en effet des différences régionales et sociales importantes dans la distribution des affiliations religieuses dans le pays, et des communautés principalement indigènes continuent à se convertir aux religions non-catholiques à un rythme élevé. Ceci est particulièrement vrai dans les états du sud du Chiapas où les catholiques sont devenus minoritaires dans différentes municipalités à population majoritairement indigène. Cet article considère la signification de ces différences et s'attache à les expliquer dans un contexte de transformation religieuse au Mexique.

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23

Zech, Charles E. "Generational Differences in the Determinants of Religious Giving." Review of Religious Research 41, no. 4 (June 2000): 545. http://dx.doi.org/10.2307/3512320.

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24

Froese, Paul. "Secular Czechs and Devout Slovaks: Explaining Religious Differences." Review of Religious Research 46, no. 3 (March 2005): 269. http://dx.doi.org/10.2307/3512556.

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25

Hayes, Bernadette C. "Gender Differences in Religious Mobility in Great Britain." British Journal of Sociology 47, no. 4 (December 1996): 643. http://dx.doi.org/10.2307/591077.

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26

Tratner, Adam E., Yael Sela, Guilherme S. Lopes, Alyse D. Ehrke, Viviana A. Weekes-Shackelford, and Todd K. Shackelford. "Individual differences in childhood religious experiences with peers." Personality and Individual Differences 119 (December 2017): 73–77. http://dx.doi.org/10.1016/j.paid.2017.06.045.

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27

Hesselgrave, David J. "Christian Communication and Religious Pluralism: Capitalizing on Differences." Missiology: An International Review 18, no. 2 (April 1990): 131–38. http://dx.doi.org/10.1177/009182969001800201.

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Rather than looking for similarities between Christianity and other religions as stepping-stones, bridges, or points of contact for communicating the gospel to non-Christians, the author suggests that several risks are involved in this endeavor, including the possibility of emasculating propositional truth while coronating personal experience. He then argues that it is the very differences, not the similarities, between Christianity and other religions that hold potential for effective communication of the gospel. The article concludes with three reasons why cross-cultural witnesses need training and understanding in the living religions of the world.

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Gebert, Diether, Sabine Boerner, and Debrabata Chatterjee. "Do religious differences matter? An analysis in India." Team Performance Management: An International Journal 17, no. 3/4 (June 14, 2011): 224–40. http://dx.doi.org/10.1108/13527591111143736.

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29

Kirkup, Peter A. "Some religious perspectives on forgiveness and settling differences." Mediation Quarterly 11, no. 1 (September 1993): 79–94. http://dx.doi.org/10.1002/crq.3900110109.

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30

Chatters, L. M., and R. J. Taylor. "Age Differences in Religious Participation Among Black Adults." Journal of Gerontology 44, no. 5 (September 1, 1989): S183—S189. http://dx.doi.org/10.1093/geronj/44.5.s183.

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31

Osborne, Travis L., and Brian Vandenberg. "RESEARCH: Situational and Denominational Differences in Religious Coping." International Journal for the Psychology of Religion 13, no. 2 (April 2003): 111–22. http://dx.doi.org/10.1207/s15327582ijpr1302_03.

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32

Roysircar, Gargi. "Religious Differences: Psychological and Sociopolitical Aspects of Counseling." International Journal for the Advancement of Counselling 25, no. 4 (December 2003): 255–67. http://dx.doi.org/10.1023/b:adco.0000005525.71147.e8.

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33

Vives, Juan Martin. "RELIGIOUS FREEDOM WITHOUT EQUALITY? RELIGIOUS MINORITIES AND THE ESTABLISHMENT OF RELIGION IN ARGENTINA." Journal of Law and Religion 33, no. 2 (August 2018): 172–91. http://dx.doi.org/10.1017/jlr.2018.32.

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AbstractThe Argentine Constitution contains two provisions regarding church-state relations. The first one recognizes the right of all people to the free exercise of religion. The second one provides that the state must financially support the Catholic Church. Based on this latter clause, over the years a complex regulatory scheme has been developed that differentiates that church from all the other churches and religions. Those differences are addressed in this article. The author argues that the religious establishment does not depend only on how the state defines itself (e.g., through a declaration in the constitution), but also on the way in which it treats people based on their religion. If that treatment is unequal—for example, when there are legal privileges only to a single church—then there is a kind of establishment of religion. It has been claimed that the religious establishment is not itself incompatible with religious freedom. In arguing that religious minorities can hold a different opinion, the author offers a brief account of the problems faced by non-Catholic faith communities in Argentina because of the state's unequal treatment. Finally, the author analyzes whether the reasons given to justify the legal differences between religions are acceptable. Otherwise, it could be said that there is discrimination—at least, in a broad sense—against religious minorities. While this article focuses on the Argentine case, the issues addressed are relevant to any country dealing with the unequal treatment of people based on their religion.

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Tate, William. "Shades of Bliss." Christianity & Literature 68, no. 2 (December 28, 2018): 252–71. http://dx.doi.org/10.1177/0148333118772172.

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Richard Wilbur’s “A Baroque Wall-Fountain in the Villa Sciarra” describes fountains which embody different conceptions of human virtue expressed in contrasting religious systems. Wallace Stevens’s “A High-Toned Old Christian Woman” similarly contrasts conceptions of virtue with reference to worship-spaces taken as embodying the assumptions of competing religious systems. Stevens’s speaker reaches the somewhat Nietzschean, somewhat Freudian conclusion that religious practice merely projects human desires; differences are relatively meaningless. Wilbur’s speaker, developing Christian theological openness to the other, concludes that the differences between religions make possible a productive complementarity.

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Lazar, Aryeh. "The Challenges of Research in the Psychology of Religion among Jewish (Israeli) Samples." Journal of Empirical Theology 33, no. 1 (June 19, 2020): 39–64. http://dx.doi.org/10.1163/15709256-12341409.

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Abstract Measures and conceptualizations in the psychology of religion have been developed on predominantly Christian samples and their transportation to the study of other religions can be problematic. A review of empirical research on Israeli Jewish samples in different research areas—measuring religiousness, religious motivation, mystical experience, prayer, religious support, religious fundamentalism, and religiousness & sexuality—is presented and the significance of differences in orthodoxy / orthopraxy orientation, religious theology and belief, religious practice, and sociological aspects of religious life for empirical research in the psychology of religion is demonstrated. Methodological recommendations in each instance are provided. Many of the insights and recommendations presented here are applicable to the study of additional non-Christian religions.

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Izzan, Ahmad. "Menumbuhkan nilai-nilai toleransi Dalam bingkai keragaman beragama." KALAM 11, no. 1 (June 30, 2017): 165. http://dx.doi.org/10.24042/klm.v11i1.1069.

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The attitude of religious tolerance is an attitude that should be embedded in everyday life and is an empirical reality that must be created on the authority of human beings who have a different religion. Differences in religion is born of a natural process by the will of God. For that plurality is sunnatullah unavoidable. The purpose of this paper is to determine the depth of the concept of religious tolerance that is contained in the Qur'an. As for the verses studied is about pluralism relating to religious tolerance, respect for diversity Syari'ah every religious community, religious freedom, prohibition of intervention in the affairs of other religious beliefs, and cooperation among religions. In doing research on inter-religious tolerance can conclude several things, first to foster the values of tolerance within the framework of religious diversity in fostering religion in general is substantive adhesive used for the harmony of inter-religious relations. Second, in the realm of interpretation differences and diverse religions generate a view that shari'ah of the Prophet Muhammad. is a compilation of the Shari'ah-shari'ah of the Prophet before. Hence the presence of the Shari'ah Prophet Muhammad not deny them, but to collect it into a single solid in one religion (Deen al-Wahid).

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37

Kondratieva, Iryna. "RELIGIOUS VALUES AND HUMAN RIGHTS: FEATURES OF CORRELATION." Sophia. Human and Religious Studies Bulletin 15, no. 1 (2020): 17–20. http://dx.doi.org/10.17721/sophia.2020.15.4.

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The features of understanding nature and essence of human rights in different religions, specific of intercommunication of traditional religious values and human rights in the context of modern realities are considered in the article. The author analyzed the religious conceptions of human rights (on the examples of world religions) in their correlation with the existent approaches to the problems of human rights which have liberal basis and find their reflection in international documents and decisions of competent international institutes. It is determined that the problem of contradictory interrelation of religious ideas, norms and values and human rights in the context of modern realities is at the intersection of research interests of representatives of different spheres of religious, humanitarian and law knowledge. The basic values of the world's leading religious traditions play a significant role in shaping a kind of universal system of human rights. At the same time, the world religions pay close attention to the development of their own conceptions of human rights, which correlate accordingly with modern liberal theories of human rights. Religious doctrines in this context differ in some important aspects, the basic principles of existing religions often do not coincide due to several fundamental points, such as the religious traditions of individual regions. The relationship between religion beliefs and human rights in Europe is dynamic and sometimes are going through appropriate transformations. This evolution is connected, in particular, with the formation of the concept of human rights in its liberal version. Religious vision of the basic rights of human person is based primarily on the fundamental religious principles of a religion. At the same time, modern religious conceptions of human rights are sometimes a kind of reaction to liberal versions of the interpretation of this issue. As a result, religious interpretations of human rights show a certain correlation with a range of important provisions of international human rights law, and religious concepts emphasize the differences, the uniqueness of the vision of human rights inherent in a particular religious tradition. The article emphasizes that there is no single religious view of human rights, more often it is about specific religious, confessional approaches to this problem, with existing differences in different religious traditions.

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Afandi, Nur Kholik. "Belajar dari Kerukunan Antar Umat Beragama di Kalimantan Timur dan Implikasinya terhadap Pendidikan Karakter." AL-MURABBI: Jurnal Studi Kependidikan dan Keislaman 4, no. 2 (December 24, 2017): 143–65. http://dx.doi.org/10.53627/jam.v4i2.3172.

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East Kalimantan is one of the provinces in Indonesia which has a high diversity of levels, both from the aspect of tribes, cultures, and religions. Special for its diversity in community life religiosity in Kaltim, sure to be a challenge for the Government to manage the differences so as not to cause conflict between believers. One of the agencies that have a role in keeping and choose between religious harmony is the harmony between Religious Forum in Kaltim (FKUB), both in the district/city level landscape or province. Keharmorisan the relationship between religious, cannot be separated from the central role played and religious figures as well as community leaders who are members of the stewardship FKUB. The phenomenon of religious harmony which exists in Kaltim can serve as a model to instil the values of multicultural and multi-religious, based on the growing awareness of the values of the differences existing in the community. Characters that need to be built in creating a harmonious religious life religious character that is put forward on the cultivation of the religious beliefs values and awareness about the existence of differences in religion, keeping each other honour, respect and tolerance.

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Weakliem, David. "Modernization and Religious Concord." Comparative Sociology 13, no. 2 (May 8, 2014): 235–50. http://dx.doi.org/10.1163/15691330-12341303.

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AbstractTocqueville said that Americans combined a general belief in God with a lack of interest in denominational differences. Although this outlook may be particularly prevalent in the United States, it is also visible in other Western societies, although combined with lower levels of religious belief. This paper investigates the possibility of a relationship between a belief that there is truth in many religions and modernization, using data from the Gallup International Millenium Survey. The belief that there is truth in many religions is more prevalent in more affluent nations. Moreover, this belief does not seem to be merely an intermediate stage in a move away from religion. The relationship is about equally strong among people of all religious backgrounds. The tendency for modernization to lead to “religious concord” may help to explain the relationship between modernization and democracy noticed by Lipset.

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Levine, Sydney, Joshua Rottman, Taylor Davis, Elizabeth O'Neill, Stephen Stich, and Edouard Machery. "Religious Affiliation and Conceptions of the Moral Domain." Social Cognition 39, no. 1 (February 2021): 139–65. http://dx.doi.org/10.1521/soco.2021.39.1.139.

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What is the relationship between religious affiliation and conceptions of the moral domain? Putting aside the question of whether people from different religions agree about how to answer moral questions, here we investigate a more fundamental question: How much disagreement is there across religions about which issues count as moral in the first place? That is, do people from different religions conceptualize the scope of morality differently? Using a new methodology to map out how individuals conceive of the moral domain, we find dramatic differences among adherents of different religions. Mormon and Muslim participants moralized their religious norms, while Jewish participants did not. Hindu participants in our sample did not seem to make a moral/non-moral distinction of the same kind. These results suggest a profound relationship between religious affiliation and conceptions of the scope of the moral domain.

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Loewenthal, Kate Miriam, Andrew K. MacLeod, and Marco Cinnirella. "Are women more religious than men? Gender differences in religious activity among different religious groups in the UK." Personality and Individual Differences 32, no. 1 (January 2002): 133–39. http://dx.doi.org/10.1016/s0191-8869(01)00011-3.

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J., Hasse, and Mega Hidayati. "Religious Violence in the Indonesian Democratic Era." Al-Albab 7, no. 1 (October 9, 2018): 3. http://dx.doi.org/10.24260/alalbab.v7i1.935.

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The Indonesian democratic era has provided hope for the growth of mutual social practices established upon diversity of ethnicity, religions, race, and inter-group relations. Yet, in the last decade, various forms of violence were often carried out on behalf of religion instead. These acts of violence were not only physical but also psychological (cultural), in the forms of discrimination, abuse, expulsion, insult, and threat. The Ahmadiyya and Shia cases, for instance, provide an outlook regarding the prevalence of violence within social practices in the community in response to differences. Why does such violence remain to occur in Indonesia? The work finds that, aside from a ‘failed understanding of religious texts’, excessive truth claim also triggers acts of religious violence in the current era of Indonesian democracy. It is of utmost importance that people’s understanding and interpretation of differences be set straight so that any response to differences can be considered as an embryo of national power that serves as an instrument employed for uniting the people of this nation instead of disuniting them. It is also strongly indicated by the work that religious violence may be avoided by changing the understanding of the meaning of differences.

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Kubarev, V. V. "SYNCHRONIZATION OF HISTORICAL AND RELIGIOUS CHRONICLES." EurasianUnionScientists 11, no. 5(74) (June 14, 2020): 25–35. http://dx.doi.org/10.31618/esu.2413-9335.2020.11.74.813.

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The author correctly synchronizes historical and religious Chronicles of the Ancient World based on a short chronology and linking events to unique celestial phenomena reflected in the annals and Scriptures. The author believes that discrepancies in dates,geographical localities and ethnic origin of historical and religious figures are due to erroneous traditional chronology and historical geography, as well as the deliberate adaptation of phenomena and events to an established paradigm. In addition, differences in religious traditions and facts of real history are caused by ignorance and fanaticism of adherents certain religions

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Masoom, Muhammad Rehan. "Measuring Muslim Religiosity and Outlining Gender-Age Differences." Comparative Sociology 19, no. 1 (March 20, 2020): 122–49. http://dx.doi.org/10.1163/15691330-12341520.

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Abstract The present study formulates a scale consisting of items that have valid and reliable psychometric properties to measure Muslim religiosity, and to see whether any variations exist by gender and age. In a sample of people aged 10 and older with at least primary education, the study found that four factors (Religious Involvement, Religious Commitment, Religious Beliefs, and General Optimism) can measure Muslim religiosity with a high level of validity and reliability. Muslim females are more religious than males and religiosity increases steadily with age.

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Talvacchia, Kathleen T. "A Theological Framework for Multicultural Religious Education." Horizons 24, no. 2 (1997): 215–29. http://dx.doi.org/10.1017/s036096690001714x.

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AbstractIn the practice of multicultural religious education a conflict arises between two competing understandings of the term multicultural. In one understanding multicultural religious education means the incorporation of racial and ethnic diversity into a Western, European paradigm of Christianity. In another understanding, multicultural religious education means the implementation of theological and educational procedures and rationales that would account for the reality of social structural differences within the diversity of society, allow those differences to shape the content and form of the Christian tradition, and, therefore, challenge the Western paradigm as the dominant expression of Christianity. This article expresses the conviction that the term multicultural is most appropriately understood as that which embraces the reality of diversity and social structural difference. Based on this conviction, the article makes the case that theologies of liberation provide an important theological framework for a multicultural religious education that embraces both diversity and difference.

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Y, Yuangga Kurnia. "Pendekatan Fenomenologi Dalam Komunikasi Antaragama." Al-Adyan: Jurnal Studi Lintas Agama 13, no. 1 (November 12, 2018): 43–70. http://dx.doi.org/10.24042/ajsla.v13i1.2942.

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This paper will research the phenomenological approach in interfaith communication. The great development of communication media in this global era remains a classic problem of communication, that is an interfaith and interreligion communication. The strength globalization’s flow which is destroying every borders between nations, regions and cultures, unfortunately, is not strong enough to destroy one solid wall, the border of religion and faith’s differences. That problem becomes bigger and more complicated when the borders of religions and faiths create an unhealthy and unsmooth communication among people, as individual or communal. A lot of religious sentiments and communal violences based on religious view’s differences and misunderstanding among faiths – which is happen from centuries ago - take place for the umpteenth time in many cities in Indonesia dan many countries in another hemisphere. Phenomenological approach is a theoretical perspective based on concept “back to the things themselves”. In other words, this study is a structural consciousness that allows those consciousness to discover and understanding the objects outside of it. In Husserl’s phenomenology, he made an epoche and eidetic vision as starting point of this perspective. Both of that concepts are a main and basic concept which is needed in interfaith communication to postponing judgement and looking with their own believer’s perspective. This approach is radically needed to smooth out the interfaith communication. This approach also allows the transcultural communication and identity transformation from one religion’s followers to another to reach a mutual agreement and decrease religious sentiments which are born from subjectivity of one religion’s followers in judging another religions and their followers.Keywords: Phenomenology, epoche, interfaith communication, cross-cultural communication

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Standish, Paul. "EXPLICIT DIFFERENCES." Religious Education 90, no. 3-4 (June 1995): 388–98. http://dx.doi.org/10.1080/0034408950900307.

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Khair, Nurul, and Muhammad Thaha. "Treating Religious Differences: Hikmah Muta’aliyah as An Alternative to Ethical Crisis in Contemporary Era." NALAR: Jurnal Peradaban dan Pemikiran Islam 4, no. 1 (June 30, 2020): 1–18. http://dx.doi.org/10.23971/njppi.v4i1.1928.

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Religion is a belief system that regulates all the behavior of its adherents to realize relationships between humans in social context through spiritual values that always direct humans to will and act based on goodness by involving the analysis of reason to determine good and bad in accordance to religious orders, that each individual can avoid lust and emotions in him that describe animal behavior. Inevitably, individuals different from animal behaviors depict spiritual values in belief system trying to humanize each individuals. However, people's behavior in religious belief system in the contemporeries did not match the facts of reality. Because, every religious community creates an inclusive attitude among the various adherents of religions based on the narrow perception of humans to address differences in social contexts. As a result, every individual sees behaviors of other groups as something bad, they must be destroyed in the social environment. In order to overcome the problems that occur within the scope of religious communities, this paper aims to examine the Hikmah Muta’aliyah of Mulla Sadra to understand the behavior of religious adherents and provide solutions to ethical crises in this Contemporary time by using qualitative methodology resulting in the conclusion that the Hikmah Muta’aliyah of Mulla Sadra emphasizes the perception of reasons in presenting universal knowledge, that each individual can think openly to respond variety of differences. Accomodative thinking will create values of tolerance and humanity in the contexts of religion, that each individual can build harmonious relationship between fellow humans.Keyword : Religion, Behavior, Hikmah Muta’aliyah

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Grung, Anne Hege. "Interreligious dialogue: Moving between compartmentalization and complexity." Approaching Religion 1, no. 1 (May 2, 2011): 25–32. http://dx.doi.org/10.30664/ar.67467.

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Interreligious dialogues as organized activities establish religious difference among its participants as a premise. This article discusses how various ways of signifying religious difference in interreligious dialogues can impact culturally by looking at the dynamics between the dialogues’ ‘insides’ and ‘outsides’, especially regarding the ways in which differences are conceptualized. The current criticism of interreligious dialogue and the current perspectives on the dialogues’ alleged effects on conceptualizing differences are examined in the examples presented in this article. Finally, two models of interreligious dialogue are suggested. First, a model where religious differences are apprehended as ‘constitutive’, and second, a model where religious differences are viewed as ‘challenge’. The first relates to a multicultural view of differences, and the second to a perspective of cultural complexity. Lastly, the two models are discussed in relation to the notion of strategic essentialism. Anne Hege Grung is a researcher at the Faculty of Theology, University of Oslo.

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Pietsch, Andreas, and Sita Steckel. "New Religious Movements before Modernity?" Nova Religio 21, no. 4 (May 1, 2018): 13–37. http://dx.doi.org/10.1525/nr.2018.21.4.13.

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Can the study of new religious movements be extended historically towards a longue durée history of religious innovation? Several sociological theories suggest that fundamental differences between premodern and modern religious configurations preclude this, pointing to a lack of religious diversity and freedom of religion in premodern centuries. Written from a historical perspective, this article questions this view and suggests historical religious movements within Christianity as possible material for a long-term perspective. Using the Franciscans and the Family of Love as examples, it points out possible themes for productive interdisciplinary research. One suggestion is to study the criticisms surrounding premodern new religious movements, which might be used to analyze the historical differentiation of religion. Another avenue is the study of premodern terminologies and concepts for religious communities, which could provide a historical horizon for the ongoing debate about the typology of new religions.

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