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Journal articles on the topic 'Social and religion'

Author: Grafiati

Published: 27 July 2024

Last updated: 31 July 2025

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1

Kussainov, D. U., N. L. Seitakhmetova, M. M. Nurov, and G. Kuttybekkyzy. "SOCIOLOGY OF RELIGION: EVOLUTION AND SHORT STORIES OF ITS SUBJECT." BULLETIN Series of Sociological and Political sciences 69, no. 1 (2020): 205–9. http://dx.doi.org/10.51889/2020-1.1728-8940.33.

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The sociology of religion is a complex social phenomenon. Religion has various social manifestations, it all depends on what social processes it interacts with. The sociology of religion studies the place and role of religion in society, its development of religion and the attitude of various social and national communities to religion, the functions of religion, types of religions, internal structure, and religious organizations. He does not undertake to answer the question about the truth or falsity of certain provisions of a creed or religious dogmas.

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Bhatt, Sanjai. "Religion, Spirituality and Social Work Engagement." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2013, Vol 16/1 (2013): 153–60. https://doi.org/10.5281/zenodo.4272373.

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Religion, Spirituality and Social Work are independent concepts, however these terms are closely interconnected. The word religion has its etymological roots in its Latin term <em>religare</em> which means “to bind, to tie or to re-connect’. The Latin word <em>religio</em> was originally used to mean only “reverence for God or the gods, careful pondering of divine things”. It is difficult to define the word religion. There are differencing opinions among scholars as it encompasses the boundaries of the term culture. The common man’s understanding of religion revol

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

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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colon

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Dunbar, RIM. "Religion, the social brain and the mystical stance." Archive for the Psychology of Religion 42, no. 1 (2020): 46–62. http://dx.doi.org/10.1177/0084672419900547.

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This article explores the implications of the social brain and the endorphin-based bonding mechanism that underpins it for the evolution of religion. I argue that religion evolved as one of the behavioural mechanisms designed to facilitate community bonding when humans first evolved the larger social groups of ~150 that now characterise our species. This is not a matter of facilitating cooperation, but of engineering social cohesion – a very different problem. Analysis of the size of C19th utopian communities suggests that a religious basis both allowed larger groups to form and greatly enhanc

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Hong, Kyung-Taek. "A Study on Kim Chai Choon’s Understanding of Religion." Madang: Journal of Contextual Theology 43 (June 30, 2025): 39–55. https://doi.org/10.58302/madang.2025.43.4.

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This paper aims to examine Kim Chai Choon’s understanding of religion. His perspective on religion challenged the dogmatic and imperialistic approach of Western missionaries, who often failed to grasp the unique religio-cultural context of Korea. Kim’s missional approach significantly influenced the formation of minjung theology, a Korean contextual theology shaped by Korean people’s socio-political and religio-cultural realities. Minjung theology contributed to social transformation by advocating for restoring the human rights of the minjung, whose dignity had been sacrificed under the milita

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

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Based on a literature review, this paper addresses how political science and sociology incorporate religion in their theories and research. A particular focus is placed on how both sciences theorise the relationship between religion and politics. The paper argues that political science and sociology struggle with incorporating religion into their main theories, which reflect different views on religion’s importance and its overall role in contemporary societies. Some key concepts, such as ‘politicisation’ and ‘religionisation’, are also discussed. A brief overview of the scholarship of religio

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Roszak, Piotr. "Religion as ‘Social Good’: Historical Backgrounds for Public Theology." International Journal of Public Theology 19, no. 1 (2025): 5–22. https://doi.org/10.1163/15697320-20251631.

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Abstract This article explores the evolving perception of religion as a social good within public theology against the backdrop of modern secularism. Beginning with the historical shift towards hostility against religion, particularly from the Enlightenment and subsequent movements like Marxism and new atheism, the article traces how religion’s public role diminished. However, it argues that religion is re-emerging as a positive societal force, even as it is once again severely criticized for the ideological uses to which it has been subjected. Drawing on medieval theological concepts, particu

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Pandikattu, Kuruvilla, and Sureh Pathare. "Editorial: Spirituality and Social Work: Interdisciplinary Approaches." Jnanadeepa: Pune Journal of Religious Studies Jan-June 2013, Vol 16/1 (2013): 3–11. https://doi.org/10.5281/zenodo.4272056.

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Over the past three decades there has been extensive exploration of spirituality and religion in its connection with social work. Religion has played a central role in the development of social work as a profession. Historically social work originated under the inspiration of the Judeo-Christian religious traditions of its founders. Religious ideas and teachings have influenced the development of social work concept in general and the principles and values in particular. There have been attempts to establish that the major religions show compatibility with social work. Thus religion has close

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

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This article identifies and problematizes the institutional and epistemological issues of the study of religion in Quebec. Its thesis is the unfinished foundation of the discipline that is primarily devoted to it, the social sciences of religion. The first section traces the institutional evolution of the field of study of religion in Quebec, from theology to the social sciences of religion, from faculties and departments to centers and institutes. The second section measures the progress made in the social sciences of religion since the first programs and assessments devoted to it. The author

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Brooks, Sarah B. "Secondary teacher candidates’ experiences teaching about religion within a history curriculum." Social Studies Research and Practice 14, no. 2 (2019): 180–91. http://dx.doi.org/10.1108/ssrp-05-2019-0032.

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Purpose The National Council for the Social Studies (2014, 2017) has called for increased attention to religion in social studies curriculum. A small but growing body of research has examined the preparation of social studies teacher candidates to teach about world religions, but critical questions remain. The purpose of this paper is to explore the question: what is the experience of the secondary social studies teacher candidate as he/she teaches about religion in a high school, world history course? Design/methodology/approach This study employed a phenomenological approach to examine the e

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Sukhoverkhov, Anton V., Natalya V. Isakova, and Matvey V. Zatselyapin. "THE FUTURE OF RELIGION AS A WORLDVIEW AND A SOCIAL INSTITUTION." Вестник Пермского университета. Философия. Психология. Социология, no. 3 (2023): 414–25. http://dx.doi.org/10.17072/2078-7898/2023-3-414-425.

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The article studies the reasons for the modern relevance of the religious worldview and analyzes the cur-rent state of and prospects for the transformation of religion under the influence of scientific and techno-logical progress. The research is based on an analysis of works devoted to the study of biological, psycho-logical, mystical, and philosophical foundations of the existence of religion. The authors identified the following fundamental functions of religion in society: ideological, educational, moral, legislatorial func-tions, legitimization/delegitimization of power, development of in

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

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Religion and science are often set up as polar opposites in Western philosophical and religious discourse and seen as representing different epistemological perspectives that juxtapose rationality with faith. Space exploration is largely viewed as a scientific and engineering problem and, thus, has tended to set aside the issue of religion as it relates to human movement off-planet. However, as we have moved increasingly toward the idea of colonization of the Moon and Mars, social scientists and philosophers have increasingly come to recognize that human movement into space also needs to be un

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Jelinek-Menke, Ramona. "Dis/abling Religion." Zeitschrift für Religionswissenschaft 30, no. 2 (2022): 300–320. http://dx.doi.org/10.1515/zfr-2022-0016.

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Abstract How do religions and social order interact with each other? Scholars of religions have repeatedly explored this question from numerous perspectives. However, they have yet to utilise the approach of disability studies, which focuses on disability as a social ordering process, to address this question. As such, not only have the manifold empirical relationships between religions and disability often been disregarded, but a great theoretical potential also remains untapped. In this paper, I demonstrate what the study of religions can gain from analysing processes of disablement. In doin

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Mahmud, Rijal. "SOCIAL AS SACRED DALAM PERSPEKTIF EMILE DURKHEM." TASAMUH 15, no. 2 (2018): 111–16. http://dx.doi.org/10.20414/tasamuh.v15i2.214.

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Society is a reality that is independent of individuals. The reality then forms the value of binding norms for each individual. From the results of the relationship or interaction that gave birth to the binding norm value, the community as an entity will gradually form a belief system or they believe in something that is not good. So, in fact, religion and society have a very close relationship, a living and developing religion and the reality of its adherents. While society naturally believes in a "sacred" concept which they consider to have supernatural powers. There are religions in his stu

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

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Abstract This essay responds to the essays comprising the theme issue, Do Religions Die? Theorising Death and Demise of Greek and Roman Religions. Reviewing various case studies and theoretical introductory essays of the volume, The Demise of Religion, and the special issue of Numen 68, no. 2&3 (2021), I argue that at stake are two desiderata: the first relates to defining religion (what counts as religion?), and the second relates to the historiography of the history of religions (who narrates the story of religion deaths, from which perspective, and with what rhetorical purpose?). It is

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Kholil, Ahmad. "CINTA SEBAGAI RELIGIOUS PEACE BUILDING (Perspektif Muhammad Fethullah Gülen)." RELIGI JURNAL STUDI AGAMA-AGAMA 10, no. 2 (2016): 141. http://dx.doi.org/10.14421/rejusta.2014.1002-01.

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Sociologically, religion has a double function. On the one hand, religion can be a factor of social cohesion and harmony creation, but on the other hand it can also be a factor religious disharmony between people of different religions. This paper examines the views of Fethullah Gülen on the social function of religion that is based on love and peace. Differences of religion, according to him, is a consequence of the choice of each human being in order to establish the absolute truth based on how they believe. Therefore, differences in religion is not something scar y or even harmful for socia

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Kristeno, Marianus Rago, and Teresia Noiman Derung. "Tinjauan Kritis Terhadap Konsep Agama Sebagai Institusi Sosial dalam Ide Moderasi di Indonesia." Danum Pambelum: Jurnal Teologi Dan Musik Gereja 4, no. 2 (2024): 76–88. http://dx.doi.org/10.54170/dp.v4i2.760.

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Religion has an important role in the lives of Indonesian society as a social institution that functions to maintain social stability. Amidst the diversity of cultures, languages, traditions and religions, conflict and intolerance often arise as challenges to the role of religion in society. Conflict situations that occur due to differences in religious views or understanding often become obstacles to carrying out the role of religion as a social institution. This research aims to examine the concept of religious moderation as an effort to overcome social conflict and discrimination in relatio

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Sengers, Erik, and Kees De Groot. "Actualiteit en relevantie van de Nederlandse godsdienstsociologie." Religie & Samenleving 11, no. 3 (2016): 317–32. http://dx.doi.org/10.54195/rs.12218.

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In a secular society, as is the Netherlands, the position of religions and religious organisations is a theme of controversial debates. Curiously enough, sociologists of religion do not play a prominent role in these debates. The question of this article is, what the contribution of contemporary Dutch sociology of religion is to science and society. The article starts with several characteristics of Dutch sociology of religion: it is connected with the emancipation of religious minorities, it was at the service of governmental planning (church buildings as well as social and welfare organizati

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Norenzayan, Ara. "Does religion make people moral?" Behaviour 151, no. 2-3 (2014): 365–84. http://dx.doi.org/10.1163/1568539x-00003139.

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I address three common empirical questions about the connection between religion and morality: (1) Do religious beliefs and practices shape moral behavior? (2) Do all religions universally concern themselves with moral behavior? (3) Is religion necessary for morality? I draw on recent empirical research on religious prosociality to reach several conclusions. First, awareness of supernatural monitoring and other mechanisms found in religions encourage prosociality towards strangers, and in that regard, religions have come to influence moral behavior. Second, religion’s connection with morality

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Şahin, Yasin. "Henri Bergson'da Statik ve Dinamik Ahlâkın Sosyolojik İzdüşümü." Ahlâk Journal 2, no. 1 (2022): 45–61. https://doi.org/10.5281/zenodo.6476578.

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The forms of having morality in close and open societies are examined through the concept of morality in Bergson. Moreover, how static and dynamic moralities come into existence and what kind of enforcements they have in the social sphere are discussed. In this book, Bergson explained how close or open morality obtained and what kind of cultural effects it has in the social sphere. He set forth the forms of close and open moralities by the terms of below or above consciousness. In addition, Bergson divides religions into two such as static religion and dynamic religion. According to him static

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Tarusarira, Joram, and Gracsious Maviza. "Climate, Security, and the Study of Religion in Africa." Utambuzi: Journal for the Study of the Religions of Africa and its Diaspora 8, no. 1 (2025): 82–93. https://doi.org/10.36615/20t6va54.

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How the security risks associated with climate change, such as social instability and conflicts over dwindling resources, impact the study of religion in Africa has received limited attention from scholars of African religions, despite the need to determine how these impacts influence how religion is conceptualized. However, climate-related security risks intersect with religious beliefs and practices. This article draws on participatory methodologies and an ethnographic study of the security risks stemming from climate change in northern Mozambique. It demonstrates that the emergence of secur

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Lim, Jeonok, Jae-ik Kim, Mi-hee Nam, Chulhoo Jun, and Kwangsoo Park. "Challenges and Response of Korean Religions to the COVID-19 Pandemic in Korea." Religions 13, no. 11 (2022): 1065. http://dx.doi.org/10.3390/rel13111065.

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The ongoing COVID-19 pandemic has triggered many lifestyle changes and caused serious social issues such as economic disruption, restriction of social and religious activities, and an increase in anxiety and conflict. This study first elaborates the pre-pandemic status of Korean religions and the Korean government’s response to the COVID-19 outbreak. Second, the study examines the debates regarding the role of religion at the initial stage of the COVID-19 outbreak, as some members of religious denominations such as Shinchonji Church of Jesus and some Protestant churches led by Pastor Chŏn’s Lo

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Li（Ella), Tianyi. "What Distinguishes a Small Religion From a Large Cult." Advances in Education, Humanities and Social Science Research 12, no. 1 (2024): 266. https://doi.org/10.56028/aehssr.12.1.266.2024.

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The distinction between small religions and large cults is subjective, with varying definitions. Small religions typically have fewer followers, shorter traditions, and smaller scales. In contrast, large cults possess extreme ideologies, large populations, and potential dangers. This article examines their recruitment methods, treatment of followers, and societal impacts. Cults often use brainwashing and seductive tactics to attract followers, imposing strict control and rigid rules, whereas religions focus on individuals' spiritual qualities and offer greater freedom. Cults usually negatively

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Li（Ella), Tianyi. "What Distinguishes a Small Religion From a Large Cult." Advances in Education, Humanities and Social Science Research 12, no. 1 (2024): 36. https://doi.org/10.56028/aehssr.12.1.36.2024.

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The distinction between small religions and large cults is subjective, with varying definitions. Small religions typically have fewer followers, shorter traditions, and smaller scales. In contrast, large cults possess extreme ideologies, large populations, and potential dangers. This article examines their recruitment methods, treatment of followers, and societal impacts. Cults often use brainwashing and seductive tactics to attract followers, imposing strict control and rigid rules, whereas religions focus on individuals' spiritual qualities and offer greater freedom. Cults usually negatively

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Smith, James Patrick, and M. B. McGuire. "Religion: The Social Context." Teaching Sociology 15, no. 4 (1987): 435. http://dx.doi.org/10.2307/1318011.

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Varacalli, Joseph A., and Meredith B. McGuire. "Religion: The Social Context." Review of Religious Research 34, no. 2 (1992): 185. http://dx.doi.org/10.2307/3511140.

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Ishikawa, Togaku. "Social Welfare and Religion." Journal of Research Society of Buddhism and Cultural Heritage, no. 3 (1995): 67–76. http://dx.doi.org/10.5845/bukkyobunka.1995.67.

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Herbert, David. "Religion and Social Transformations." Nova Religio 10, no. 2 (2006): 137–38. http://dx.doi.org/10.1525/nr.2006.10.2.137.

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

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In this article I argue that the shift from a private to a public–social understanding of religion raises new ontological and epistemological questions for the scientific study of religion\s. These questions are deeply related to three central features of the emic–etic debate, namely the problems of intentionality, objectivity, and comparison. Focusing on these interrelated issues, I discuss the potential of John Searle’s philosophy of society for the scientific study of religion\s. Considering the role of intentionality at the social level, I present Searle’s concept of “social ontology” and

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Schaefer, Nancy A. "Religion and Social Problems." Journal of Contemporary Religion 28, no. 3 (2013): 526–28. http://dx.doi.org/10.1080/13537903.2013.831664.

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

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

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Yusupova, Guzel, and Eduard Ponarin. "Social Remittances in Religion." Problems of Post-Communism 65, no. 3 (2016): 188–200. http://dx.doi.org/10.1080/10758216.2016.1224552.

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Beaman, Lori G. "Social Theory and Religion." Contemporary Sociology: A Journal of Reviews 33, no. 6 (2004): 735–36. http://dx.doi.org/10.1177/009430610403300667.

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Bainbridge, William Sims. "Social cognition of religion." Behavioral and Brain Sciences 29, no. 5 (2006): 463–64. http://dx.doi.org/10.1017/s0140525x06239104.

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Research on religion can advance understanding of social cognition by building connections to sociology, a field in which much cognitively oriented work has been done. Among the schools of sociological thought that address religious cognition are: structural functionalism, symbolic interactionism, conflict theory, phenomenology, and, most recently, exchange theory. The gulf between sociology and cognitive science is an unfortunate historical accident.

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Jacobs, Janet L., and Meredith B. McGuire. "Religion: The Social Context." Journal for the Scientific Study of Religion 32, no. 1 (1993): 84. http://dx.doi.org/10.2307/1386918.

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

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Tasrif, Khoirun Nisa', and Wiwik Setiyani. "SOCIAL WELFARE AND RELIGION." Sunan Ampel Review of Political and Social Sciences 1, no. 1 (2021): 29–43. http://dx.doi.org/10.15642/sarpass.2021.1.1.29-43.

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The Covid-19 pandemic has colored socio-religious life to this day. One way to respond to the pandemic is by carrying out social activities that benefit the community. This article will discuss three academic problems, including; First, how did the idea of sadaqah centelan come about during the Covid-19 pandemic. Second, how to innovate social action with sadaqah centelan. Third, how the community responds to sadaqah centelan as social action innovation. This research was conducted at the Al-Karomah mosque in Wiyung Surabaya. The data collection method used in-depth interviews with people dire

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Arı, Yılmaz, and Faris Hocaoğlu. "Social Change and Religion." Uluslararası Dorlion Akademik Sosyal Araştırmalar Dergisi (DASAD) 2, no. 1 (2025): 76–95. https://doi.org/10.5281/zenodo.14850233.

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Change is an inevitable fact of all communities and all institutions that make up societies. Religion as a social organization that brings social orders into being and keeps them together is anything but a section and a crucial factor of social change. A change event that may occur in an existing part of the social structure may eventually affect almost all the infrastructures in the existing structure system. Alongside with the modernism (before and after); It's obviously true that a rapid and effective change process is experienced in almost every field in all societies affected by the proce

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

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Kurniawan, Kurniawan. "ISLAM SEBAGAI SISTEM BUDAYA, REALITAS DAN KEBERAGAMAN PERSPEKTIF BASSAM TIBI." Borneo : Journal of Islamic Studies 1, no. 2 (2021): 55–63. http://dx.doi.org/10.37567/borneo.v1i2.540.

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In essence, religion has a function that is closely related to people's life. It is undeniable that the combination of religion and culture forms a binding bond. In culture, it contains ideas in humans so that they form symbols in religion. This raises a social reality in the aspect of plurality in religious communities. This research examines how to understand Islam as a cultural system so that it raises social facts in the lives of various people who believe in Bassam Tibi's perspective of religion. Bassam Tibi offers a pattern of plurality in understanding the religion of culture in the for

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Holm, Bo Kristian. "Teologi og samfundsstudier." Dansk Teologisk Tidsskrift 75, no. 2 (2012): 136–41. http://dx.doi.org/10.7146/dtt.v75i2.105566.

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This review deals with three differing studies on the relation between religion and social formation. The focus of Frenkel and Lev’s Charity and Giving in Monotheistic Religions is on Islam, Judaism and Christianity in antique and medieval cultures, arguing that the monot heistic religions virtually agree in their understanding of charity and almsgiving. Berger, Davie and Fokas’ Religious America, secular Europe? offers a profound analysis of the relation between religion and moderni ty in contemporary society. I himlen således også på jorden? (On earth as in heaven?) by Hansen, Petersen og Pe

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Rahmawati, Hanifah, and Rezza Fauzi Muhammad Fahmi. "KONFLIK PEREBUTAN TANAH SUCI TIGA AGAMA SAMAWI DI YERUSALEM (1980-2017 M)." Jazirah: Jurnal Peradaban dan Kebudayaan 3, no. 2 (2023): 168–79. http://dx.doi.org/10.51190/jazirah.v3i2.93.

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This study describes the conflict over the conflict over the holy land of three divine religions in Jerusalem during the Israeli period, namely, Judaism, Christianity and Islam, as the religion with the largest adherents on earth. The choice of this theme is considered important because of the dynamics of the struggle for territory that has civilizations that are connected to each other between the three divine religions, with the Prophet Ibrahim AS as the father of the prophets as well as the ancestor of their religion. The researchers took two theories that were used, among others, social ac

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Beyer, Peter. "The Religious System of Global Society: A Sociological Look at Contemporary Religion and Religions." Numen 45, no. 1 (1998): 1–29. http://dx.doi.org/10.1163/1568527981644419.

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AbstractControversies within religious studies over the categories of religion and religions are reflective of changes in religion that correspond to the historical development of global society in recent centuries. The globalization of society has created social conditions that encourage the differentiation of religion as a distinct modality of social communication based on binary codes and centred on institutionalized programmes that flow from these. The result has been the gradual construction and imagining of an ambiguous but nonetheless observable and operative global religious system. Fr

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Lynch, Thomas. "Social construction and social critique: Haslanger, race, and the study of religion." Critical Research on Religion 5, no. 3 (2017): 284–301. http://dx.doi.org/10.1177/2050303217732133.

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Recent critiques of the category religion discuss the category as socially constructed, but the nature of this social construction remains underdeveloped. The work of Sally Haslanger can supplement existing discussions of “religion” while also offering a new perspective on the connection between social construction and social critique. Her analysis of race provides resources for developing a philosophical account of the social construction of religion and can help scholars of religion conceptualize racialized religious identities. I offer an example of this approach by using Haslanger’s work o

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CAO, Ngoc Bau, and Hoang Thang NGUYEN. "An Analysis of The Influence of Religion on The Formation of Modern Vietnamese Society." International Journal of Religion 5, no. 11 (2024): 8598–603. http://dx.doi.org/10.61707/e6wkb653.

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The present study investigates the substantial influence of religion on the formation of contemporary Vietnamese society. The text examines the role of religious organizations and beliefs in fostering social order, moral principles, and national progress in Vietnam. This study examines the historical backdrop of religious impact, present governmental regulations regarding religion, and the manner in which different religions engage in social welfare and cultural conservation. The study asserts that religion has a crucial function in the social structure of Vietnam, requiring ongoing involvemen

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Smith, David, Graeme Nixon, and Jo Pearce. "Bad Religion as False Religion: An Empirical Study of UK Religious Education Teachers’ Essentialist Religious Discourse." Religions 9, no. 11 (2018): 361. http://dx.doi.org/10.3390/rel9110361.

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We argue that there is a well-intentioned—yet mistaken—definitional turn within contemporary cultural discourse in which ‘true’ religion, being essentially loving and peaceful, is distinguished from ‘false’ religion. Concerned with the possibility that this discourse might be prevalent in school Religious Education (RE), we surveyed practicing RE teachers within the United Kingdom (UK) on their beliefs about religion. We wanted to see how far the surveyed teachers evidenced a strand of contemporary cultural discourse which, we argue, conceptualizes bad religion as false religion. Responses fro

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Nst, Agus Salim. "THE ROLE OF CIVIL RELIGION FORMING CIVIL SOCIETY THROUGH PRACTICING RELIGIOUS COMMENT." Jurnal Ushuluddin 23, no. 2 (2017): 201. http://dx.doi.org/10.24014/jush.v23i2.1108.

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Modern society requires the new symbol rituals development to create a solidarity in a pluralistic country such Indonesia. This is what sociologists called civil religion. Andrew Shauks stated that civil religion is not a true religion as existing religious practices; it did not compete with conventional traditions, but it is existing on it and break it bonds. The same idea also explained by Olaf Schuman that civil religion is not a religious source for someone where he gained his understanding of the identity and social obligations. It remains a resource is the existence of religion civil rel

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van Hoogstraten, Marius. "A Disorder of Identity: Religious Difference ‘without’ ‘Religion’." Exchange 47, no. 1 (2018): 25–38. http://dx.doi.org/10.1163/1572543x-12341472.

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Abstract Responding to Paul Hedges’ paper earlier in this volume, I discuss the consequences of the deconstruction of ‘religion’ for the ‘interreligious.’ First, I bring Paul Hedges’ ‘soft’ deconstruction into conversation with John Thatamanil’s comparative theology ‘after’ religion. While the former argues that religion, while always contextually situated, clearly still has ‘reality’, Thatamanil rather argues that the social reality of those practices and collectivities dubbed ‘religions’ is much more blurry and difficult than what the discourse on religion assumes. Far from a purely academic

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Bazhanov, Valentin A. "NEUROTHEOLOGY: RELIGION IN THE FOCUS OF MODERN CULTURAL NEUROSCIENCE." Study of Religion, no. 1 (2018): 118–25. http://dx.doi.org/10.22250/2072-8662.2018.1.118-125.

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The paper ponders over the phenomenon of religion from the standpoint of the modern neuroscience progress. The author claims that the emergence and expansion of different religions, as well as religious activity, has happened due to external (social and cultural) and internal (neurobiological) reasons. The results of neuroscience research testify to the ontogenetic sources and foundations of religion flourishing in a certain socio-cultural atmosphere. When social item grows, religion gains greater capacity to carry further expansion out. Within the society, religion plays an effective role of

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