Relevant bibliographies by topics / Theory of (Religion) God

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
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Academic literature on the topic 'Theory of (Religion) God'

Author: Grafiati
Published: 4 June 2021
Last updated: 13 February 2022

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Journal articles on the topic "Theory of (Religion) God"

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Stone, Jim. "A Theory of Religion." Religious Studies 27, no. 3 (September 1991): 337–51. http://dx.doi.org/10.1017/s003441250002103x.

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What is a religion? As Socrates might have asked: What feature do all and only religions share in virtue of which they are religions? This question may seem misguided. Confronted with the diversity of behaviour called ‘religious’, we may easily doubt the existence of a single feature that explains the religiosity of every religion. To use Wittgenstein's term, there may only be a `family resemblance’ between religions, a network of features generally shared, most of which belong to each religion, no one of which belongs to every religion. Efforts to produce the single defining feature tend to streng-then the doubt that one exists. Is a religion an attempt to approach God or appropriate the sacred? Then Theravada Buddhism is not a religion, for God and the sacred are irrelevancies in this tradition. Is a religion a practice that expresses and advances the ultimate concern of a large number of people? Then the stockmarket is a religion and so is the drug trade. Such accounts are typically too narrow or too general, unless they are circular. Perhaps religion has no essence.
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Fu, Yu, and Xi Kang. "A Secular Interpretation of God in Christianity under Holographic Theory." Economics, Law and Policy 2, no. 1 (July 1, 2019): p129. http://dx.doi.org/10.22158/elp.v2n1p129.

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God is the core of Christian religion, where the whole Christian faith and creed rest upon. While the relationship between the mortal and God is the fundamental question that makes Christianity distinguish from other religions. This paper aims to discover the secular meaning of God, such as in China, with the perspective of relationship between God and mortal and the theory of holographic theory, which brings atheists a better comprehension of human beings and the universe through a religious philosophy.
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CROMARTIE, ALAN. "THE GOD OF THOMAS HOBBES." Historical Journal 51, no. 4 (November 18, 2008): 857–79. http://dx.doi.org/10.1017/s0018246x08007103.

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ABSTRACTHobbes seems to have believed in ‘God’; he certainly disapproved of most ‘religion’, including virtually all forms of Christianity. This article disentangles the link between his ‘God’ and his ‘religion’; and in so doing illuminates what Stuart writers meant by ‘atheism’. Hobbes agreed with Sir Francis Bacon that ‘atheism’ was typically caused by bad religion (that is, by ‘superstitions’ designed to serve the interests of the clergy). The Hobbesian theory of language rules out the possibility of proving God's existence, but Hobbes seems to have believed in a Designer to whom a prudent man would offer worship. He also thought that commonwealths require revealed ‘religions’, which are shared systems of belief that rest on ‘faith’ in those who first proclaim them. Religions decay when ‘faith’ is undermined by the misconduct of ‘unpleasing priests’, especially if they enjoin ‘belief of contradictories’. Leviathan is anti-atheistic in seeking to undermine priestcraft and eliminate such flaws by reinterpretation of the Bible. Hobbes probably lacked ‘faith’. But he defended liturgy and ceremony even in the circumstances of the early 1650s; the religion that he favoured was a de-clericalized Anglicanism.
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Larsson, Göran. "It’s Not mana, It’s High Gods!" Method & Theory in the Study of Religion 31, no. 4-5 (October 18, 2019): 447–56. http://dx.doi.org/10.1163/15700682-12341467.

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Abstract In this short review and debate article I use Nicolas Meylan’s Mana: A History of a Western Category as a starting point for discussing the Swedish historian of religions Geo Widengren (1907-1996) and his theory of the so-called High God. Resembling mana, the High God theory is a second-order concept that is used to explain the origin of religion in the history of humankind.
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Saiman, Chaim. "Jesus' Legal Theory—A Rabbinic Reading." Journal of Law and Religion 23, no. 1 (2007): 97–130. http://dx.doi.org/10.1017/s0748081400002617.

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These are heady times in America's law and religion conversation. On the campaign trail in 1999, then-candidate George W. Bush declared Jesus to be his favorite political philosopher. Since his election in 2001, legal commentators have criticized both President Bush and the Supreme Court for improperly basing their decisions on their sectarian Christian convictions. Though we pledge to be one nation under God, a recent characterization of the law and religion discourse sees America as two sub-nations divided by God. Moreover, debate concerning the intersection between law, politics and religion has moved from the law reviews to the New York Times Sunday Magazine, which has published over twenty feature-length articles on these issues since President Bush took office in 2001. Today, more than anytime in the past century, the ideas of an itinerant first-century preacher from Bethlehem are relevant to American law.
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Jonte-Pace, Diane. "Object Relations Theory, Mothering, and Religion: Toward a Feminist Psychology of Religion." Horizons 14, no. 2 (1987): 310–27. http://dx.doi.org/10.1017/s0360966900037828.

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AbstractAlthough psychoanalytic object relations theory has been acclaimed for its ability to revitalize the psychological understanding of religion, the implicit sensitivity of object relations theory to feminist concerns has not been recognized. This paper suggests that object relations theory shares with feminist thought three central foci: relationality, mature dependency, and a revaluing of the mother-infant relationship. Through this coincidence of concern object relations theory can move toward a feminist psychology of religion which avoids not only Freud's reductionism toward religion, but also his patricentrism. The psychological antecedents of religious experience, ritual, and the image of God are examined from the object relational perspective, and are located in the maternal-infant matrix. It is suggested that this linkage of culture and mother offers a radical challenge to the psychoanalytic perspective.
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St. Germain, Amos. "Playing with God: Religion and Modern Sport." Journal of Popular Culture 41, no. 1 (February 2008): 182–83. http://dx.doi.org/10.1111/j.1540-5931.2008.00497_14.x.

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Purba, Veny, Maya Retnasary, and Yoggi Indriyansyah. "Melacak Pluralisme Agama dalam Film “PEEKAY”." Tuturlogi 1, no. 2 (May 1, 2020): 107–21. http://dx.doi.org/10.21776/ub.tuturlogi.2020.001.02.3.

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Diversity or plurality such as ethnicity, race, culture, and religion become a natural thing in the community, in particular, the diversity of religions must be accepted by society. The existence of religious group differences is a very natural thing, where the group is under their own theological and legal systems. The Peekay film is one of the films that represent the diversity of religions in India, by showing how every religion worships God, and also displays the identities of each religion, such as Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism. Purpose of this research is to know and understand the menaing of plurality in Peekay movie. This study uses qualitative methods, and semiotics studies by using the semiotic theory of the two orders of signification model from Roland Barthes which interpret the signs through the stages of denotation, connotation, and myth, the paradigm used in conducting this research uses the constructivist paradigm. Data collection techniques in research carried out with documents, where researchers look for written sources, both from books, journals, research-relevant research, and the internet media. The results obtained by researchers are displaying several scenes that represent religious plurality, both with visuals and also dialogue and Voice Over contained in the PK film. Such as the scene depicting the buildings of places of worship of each religion, and the way each religion performs worship and Peekay who says that in this world there are many religions and each religion has its own Belief or God, where each of these religions has a way in doing God's commands. The diferents in Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism symbol are the main core in this research.
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Helminiak, Daniel A. "THE PROBLEM OF “GOD” IN PSYCHOLOGY OF RELIGION: LONERGAN'S “COMMON SENSE” (RELIGION) VERSUS “THEORY” (THEOLOGY)." Zygon® 52, no. 2 (May 2, 2017): 380–418. http://dx.doi.org/10.1111/zygo.12345.

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Nurhadi, Nurhadi. "Philosophy of Material Logics Learning Tauhid the Nature of Two-Twenty Work Habib Usman bin Yahya in Islamic Religion Education." ISLAMIKA 1, no. 2 (July 31, 2019): 49–78. http://dx.doi.org/10.36088/islamika.v1i2.201.

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Aqidah Tauhid is belief and knowledge which addresses the form of God, the obligatory nature, the nature of jaiz and the impossible nature. Islam among complete religions teaches Tawheed ahlisunnah waljama'ah, in the frame of ‘Asy’ariyah Maturidiyah, which contains the characteristics of twenty charities ma'rifah, because awaluddin ma'rifatullah" started the religion of knowing God ". Knowing God means having a religion, not knowing Allah means having no religion (infidel). Five Pillars of Islam, the first pillar of the science of monotheism or aqeedah. Learning tauhid must understand the three laws, namely law ‘Aqal, adat and syariat. These three laws are called theories of philosophical aqeedah, the easiest theory to know God with the twofold concept. It consists of four parts, namely the nature of nafsiyah (wujud), salbiyah (qidam, baqa, mukhalafatu lil hawadist, qiyamu bi nafsihi and wahdaniyat), maknawi (qudrat, iradat, knowledge, hayat, sama ', basar and qalam) and maknawiyah (presence , student, aliman, hayyan, sami'an, basiran and mutakalliman). These twenty traits have ta'aluq, namely the nature of qudrat and iradat ta'aluq ta’sir, the same nature ', basar and the knowledge of ta'aluq incisive, the nature of kalam ta'aluq is done. The twenty characteristics are grouped into two properties, namely istighna 'and iftiqar. This is the core content of the content "laa ilaaha illa allah". The second monotheism is the monotheism of the Prophet Muhammad who has the mandatory four characteristics, namely: siddiq, trust, tabigh and fatanah.
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Dissertations / Theses on the topic "Theory of (Religion) God"

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Lemay, Vicky Blue. "Shakespeare's posthumus God postmodern theory, theater, and theology /." [Bloomington, Ind.] : Indiana University, 2007. 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:3278449.

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Thesis (Ph.D.)--Indiana University, Dept. of English, 2007.
Source: Dissertation Abstracts International, Volume: 68-10, Section: A, page: 4308. Adviser: Linda Charnes. Title from dissertation home page (viewed May 19, 2008).
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Romero, Carrasquillo Francisco José. "The finality of religion in Aquinas' theory of human acts." [Milwaukee, Wis.] : e-Publications@Marquette, 2009. http://epublications.marquette.edu/dissertations_mu/21.

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Young, Kirkland E. "Is belief in God epistemologically basic?" Theological Research Exchange Network (TREN), 1989. http://www.tren.com.

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Jeffrey, Andrew V. "Some issues concerning the epistemic value of religious experience /." Thesis, Connect to this title online; UW restricted, 1994. http://hdl.handle.net/1773/5697.

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Hoffner, David Thomas. "The knowledge of God and self in Calvin's Institutes of the Christian religion." Vancouver, B.C., Canada : Regent College, 2006. http://dx.doi.org/10.2986/tren.048-0344.

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Ronallo, Justin Noal. "Knowing God virtue and Gregory of Nyssa's doctrine of knowledge /." Theological Research Exchange Network (TREN) Access this title online, 2004. http://www.tren.com.

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Wall, F. Sam. "The religious epistemology of Dr. Ronald H. Nash." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.

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Manwaring, Katherine F. "Accepting Evolution and Believing in God: How Religious Persons Perceive the Theory of Evolution." BYU ScholarsArchive, 2016. https://scholarsarchive.byu.edu/etd/6215.

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Students frequently hold an incorrect view of evolution. There are several potential barriers that prevent students from engaging evolutionary theory including lack of knowledge, limited scientific reasoning ability, and religiosity. Our research provides tools for overcoming barriers related to religiosity and diagnoses the barriers preventing students from fully engaging in learning the theory of evolution. This was a two-part study. The first part of our study addressed two hypothesized barriers to learning evolutionary theory among members of The Church of Jesus Christ of Latter-day Saints (LDS or Mormon): (1) religious views stemming from incorrect understanding of the Church's neutral stance on evolution and (2) misunderstanding the theory of evolution. We measured the relationship between acceptance of evolution and knowledge of evolution, religiosity, and understanding of religious doctrine on evolution. Additionally, we measured the effect of including a discussion on religious doctrine in the classroom. Students in all sections, except for a control section, were taught a unit on evolution that included a discussion on the neutral LDS doctrine on evolution. Students enrolled in introductory biology for non-majors took pre, post, and longitudinal surveys on topics in evolution. We found significant relationships between knowledge, understanding of religious doctrine, and religiosity with acceptance of evolution. Additionally, an in-class discussion of he LDS doctrine on evolution helped students be more accepting of evolution. In the second part of our study, we studied a broader population to analyze differences in acceptance of evolution based on religious affiliation and religiosity. Our study focused on the interaction of five variables and their implication for evolution education: (1) religious commitment (2) religious views (3) knowledge of evolution (4) scientific reasoning ability and (5) acceptance of evolution. We measured each of these among equal samples of Southern Baptists, Catholics, Jews, and LDS populations and analyzed them with traditional statistics and structural equation modeling. Our findings showed that religious affiliation, religiosity and creationist views effected evolution acceptance, but not knowledge or scientific reasoning. These data provide compelling evidence that as students gain an accurate understanding of their religious doctrines and knowledge of evolution, they are more willing to accept the basic concepts of evolution. They also show diagnostic results that help educators better understand students' background and views. When educators better understand views that students hold, they are better able to design instruction for optimal learning.
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Owings, Thomas Henry. "God-Emperor Trump: Masculinity, Suffering, and Sovereignty." Ohio University / OhioLINK, 2020. http://rave.ohiolink.edu/etdc/view?acc_num=ohiou1591528636574634.

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Camp, Gregory M. "The religious epistemology of Johann Georg Hamann and its relationship to Alvin Plantinga on the nature of belief in God." Online full text .pdf document, available to Fuller patrons only, 1999. http://www.tren.com.

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Books on the topic "Theory of (Religion) God"

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The elusive God: Reorienting religious epistemology. New York: Cambridge University Press, 2008.

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Reason, relativism and God. Houndmills, Basingstoke, Hampshire: Macmillan, 1986.

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Runzo, Joseph. Reason, relativism, and God. New York: St. Martin's Press, 1986.

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Wilber, Ken. A sociable god: Eye to eye. Boston: Shambhala, 1999.

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The divine good: Modern moral theory and the necessity of God. [San Francisco]: HarperSanFrancisco, 1990.

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The divine good: Modern moral theory and the necessity of God. Dallas: Southern Methodist University Press, 1996.

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Against a Hindu god: Buddhist philosophy of religion in India. New York: Columbia University Press, 2009.

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Divine hiddenness and human reason. Ithaca: Cornell University Press, 1993.

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God, knowledge & mystery: Essays in philosophical theology. Ithaca: Cornell University Press, 1995.

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Einheit des Geistes und Gotteserkenntnis: Aspekte zur Erkenntnislehre bei Augustinus und Anselm von Canterbury. Frankfurt: Lang, 2003.

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Book chapters on the topic "Theory of (Religion) God"

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O’Regan, Cyril. "Hӧlderlin and Heidegger: Which God Will Save Us?" In The Palgrave Handbook of Mimetic Theory and Religion, 371–77. New York: Palgrave Macmillan US, 2017. http://dx.doi.org/10.1057/978-1-137-53825-3_49.

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Hall, Todd W., and Annie M. Fujikawa. "God image and the sacred." In APA handbook of psychology, religion, and spirituality (Vol 1): Context, theory, and research., 277–92. Washington: American Psychological Association, 2013. http://dx.doi.org/10.1037/14045-015.

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Gane, Nicholas. "Rationalization and Disenchantment, I: From the Origins of Religion to the Death of God." In Max Weber and Postmodern Theory, 15–27. London: Palgrave Macmillan UK, 2002. http://dx.doi.org/10.1057/9780230502512_2.

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Johnson, Dominic D. P. "The Error of God: Error Management Theory, Religion, and the Evolution of Cooperation." In Games, Groups, and the Global Good, 169–80. Berlin, Heidelberg: Springer Berlin Heidelberg, 2009. http://dx.doi.org/10.1007/978-3-540-85436-4_10.

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"Critiques of Freud’s theory on religion." In God, Freud and Religion, 109–29. Routledge, 2015. http://dx.doi.org/10.4324/9781315762890-6.

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Dalle Vacche, Angela. "Religion." In André Bazin's Film Theory, 98–141. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190067298.003.0004.

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Bazin argues that miracles are inexplicable events that test science. Wary of the supernatural and transcendence, he does not approve of Pius XII’s standards of sainthood. All religions are fair game for social anthropology, even if they address mankind’s spiritual dimension. Irrational belief in God is necessary to maintain hope in eternal justice, since human laws are imperfect. Cinema’s illusionism turns irrational belief into a spiritual sensibility even for those who do not believe in any religion. Opposed to the dogmatic tendencies of any religion, Bazin argues that, in comparison to Jean Delannoy’s literary adaptations, Robert Bresson’s Diary of a Country Priest (1951) stands out as an avant-garde film that is a masterpiece. This film explores Blaise Pascal’s notion of the Hidden God, by remapping the senses in such a way as to mark a new stage in the evolution of cinematic language. It is an example of pure cinema, comparable to Vittorio De Sica’s very different Bicycle Thieves (1948).
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Pace, Enzo. "Body-God. Religion and Systems Theory." In Commun(icat)ing Bodies, 300–325. Nomos, 2014. http://dx.doi.org/10.5771/9783845262123_300.

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Juergensmeyer, Mark. "Religion as Alternative Reality." In God at War, 44–60. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190079178.003.0004.

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Chapter 3 explores the notion that, like war, religion is an imagined alternative reality. The chapter begins with the remarkable success of the Left Behind novels, Evangelical Protestant novels that imagine the end of the world at the time of the rapture, when righteously saved souls are transported to heaven and the ordinary world struggles with the control of the Antichrist. Though extreme, this vision is characteristic of all religion: it presents an alternative view of reality. All religion is imagined in that they are constructions of an alternative view of reality, as the sociologist Robert Bellah has argued. Like war, religion is a response to a perception of deep disorder, though in the case of religion it is often the fear of one’s own demise, the fear of death. For this reason most religious traditions have incorporated violence and death into their rituals and images (the Christian cross is an obvious example), as a way of showing that in the religious imagination the fear of chaos is overcome and death has been defeated. As does war, religion provides an imagined scenario of chaos conquered.
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Juergensmeyer, Mark. "The Marriage of War and Religion." In God at War, 61–83. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190079178.003.0005.

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Since war and religion are both alternative realities, this chapter explores the relationship between the two. The chapter begins with an account of identical twin German brothers who both joined ISIS and were soon killed in suicide attacks. Were they motivated by religion or the lure of war? This chapter considers three options. One is that war encompasses religion by imagining that God is on the side of the militants engaged in it. A second is that religion encompasses war, usually in a metaphoric way through religious mythology and images. (One possibility that is dismissed is that religion automatically leads to war, since there is no evidence that that is the case). The third possibility—perhaps most likely in the case of the German twins—is that religion and war are combined in “cosmic war.” Religious militant movements such as the Islamic State combine an apocalyptic notion of religion with militant engagement; in ISIS war is religion and religion is war.
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Juergensmeyer, Mark. "Can Religion Cure War?" In God at War, 84–96. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190079178.003.0006.

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Since war and religion are similar conceptual entities—imagined views of alternative reality—the question this chapter explores is whether either will ever wither away or cease interacting with the other. This chapter begins with the case of the Moro movement in the Philippines and how peace began to descend upon the region in part by transforming images of warfare into peaceful struggle and reverting religious images into the traditional mythology of religious activity. There are several ways that religion can play a positive role in lessening the violence of war: by limiting war as the ethical idea of a just war suggests; by treating war metaphorically, as in the war on poverty; or in the symbolic displacement of violence that war images provide. More likely images of war and religion will persist in our culture and in personal imaginations. As long as we understand that these are imagined constructs and contain them within our own imagination, and make a clear distinction between the mundane worlds and the alternatives, we will be able to abide the continuation of these two creative though potentially destructive ways of perceiving the world.
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Conference papers on the topic "Theory of (Religion) God"

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Ciocan, Tudor Cosmin. "The Universe, the �body� of God. About the vibration of matter to God�s command or The theory of divine leverages into matter." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.21.

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Porobija, Zeljko, and Lovorka Gotal Dmitrovic. "THE "TWINS" IN GENESIS - ARE GOD AND THE DEVIL ONE?" In NORDSCI International Conference. SAIMA Consult Ltd, 2020. http://dx.doi.org/10.32008/nordsci2020/b1/v3/23.

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The phenomenon that can be perceived in biblical texts is a specific structure of the relations between characters that basically has the form of “twins”. The “twins” are somehow set at the same distance from the third character, which can be graphically pictured as the top vertex of the triangular structure. However, this third character also has its own “twin”, but their relation is different than the relation between the aforementioned twins: the third and its “twin” somehow go together, yet they are somehow opposite to each other. For this reason, the twin of the third we named “doppelganger”: it is the shadow figure of the third, yet mostly having the different value from it (“positive” instead of “negative”). Usually at the coming of the doppelganger the third disappears from the story. In this paper we shall analyse this phenomenon in the Genesis, but using metodology of Data Science. Data collection was made by reading several translations of the Book of Genesis and recording the appearance of characters (Adam / Eve, Yahweh / Snake). Correlation between parameters was determined using Pearson's and Spearman's correlation coefficient, more precisely, the correlation matrix. After statistical data processing, a conceptual model was developed. Using System Theory, a computer model of this complex, closed system describing a “pattern of behavior” was developed. For the validation of the model, considering that the distributions are asymmetrical non-Gaussian distributions, a non-parametric tests were applied. A search of scientific papers did not find any work that deals with the research of the Book of Genesis as complex, closed system according System Theory, using Data Science methodology and Simulation modelling as a research method. This paper presents a developing knowledge-based model which contributes to philosophy of religion.
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Dammacco, Gaetano. "LEGAL RESTRICTIONS DUE TO CORONAVIRUS AND RIGHT TO RELIGIOUS FREEDOM." In 6th International Scientific Conference ERAZ - Knowledge Based Sustainable Development. Association of Economists and Managers of the Balkans, Belgrade, Serbia, 2020. http://dx.doi.org/10.31410/eraz.2020.51.

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The current pandemic has created new scenarios and problems regarding religious freedom. To combat the spread of the coronavirus, governments have ordered social distance and total closure of numerous activities including the celebration of sacred rites without consulting religious authorities. Religions have accepted the restrictions with a sense of responsibility, but the sacrifice of religious freedom for the faithful has been great. In addition, the effects of the pandemic together with the negative effects of globalization will continue over time, generating economic and social damage. In addition to prayer, religions have invited the faithful to a social commitment to reduce the critical issues of the crisis and specially to combat poverty. It is therefore necessary to analyze some topics: critical issues relating to the limitation of the right to religious freedom; what problems arise in the relations between powers (civil and religious); what problems arise in relations between state and religions; how the constitutional rights of the faithful and citizens are protected; what are the legal problems internal to the different religions, considering that the judgment on the validity of online rites is different; what is the role of religions in the face of the economic crisis. For the first time since the beginning of the human rights era, there has been a serious conflict between human rights, especially for the greater protection given to the right to health. The right to religious freedom also suffered, but it must be considered that the protection of the right to religious freedom also contributes to the recovery of a „good” economy, which can counteract the negative effects of the pandemic and globalization. We must build a personalist humanism, which the alliance between religions can promote. A humanism that respects the rights and dignity of man, against the logic of profit, and that rewrites the ethical rules of the economy. Looking at the post-pandemic, religions can be the soul of the ethical and moral rules that must guide the „good economy” in society to overcome social and economic differences.
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Li, Xin. "The Name of God Muller’s and Cassirer’s Linguistic View on Religion." In Proceedings of the International Conference on Contemporary Education, Social Sciences and Ecological Studies (CESSES 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/cesses-18.2018.136.

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Ribichini, Luca. "Notre Dame du Haut, Ronchamp, the shape of a listening. A whole other generative hypothesis." In LC2015 - Le Corbusier, 50 years later. Valencia: Universitat Politècnica València, 2015. http://dx.doi.org/10.4995/lc2015.2015.719.

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Abstract: The article will examin one of Le Corbusier's more emblematic works: the Ronchamp Chapel. The aim is to discover some of the intentionalities hidden within the design of this work by the swiss architect. It will start with the following considerations of Le Corbusier about the Ronchamp chapel:“it began with the acoustics of the landscape taking the four horizons as a reference...to respond to these horizons, to accomodate them, shapes were created…” And: “ Shapes make noise and silence; some speak and others listen...”And again: “ Ear can see proportions. It's possibile to hear the music of visual proportion” (Le Corbusier). The article sustains that the church is nothing but a giant acoustic machine dedicated to Virgin Mary which main purpose is the listening of the prayers. Infact in the Christian religion Mary is the very vehicle between God and man , she has a human but also divine nature since she is the mother of Jesus. To get in contact with the divine it is necessary to pray Mary, she can listen to man's prayers but she can also pass down God's word to man. In support of this hypothesis there stands an analogy between the chapel's map and the image section of a human ear, highlighting the coincidence between the altar position and that of cochlea, which shape is so dear to le Corbusier that he makes use of it very often in his work. Keywords: Ronchamp; acoustic landscape; human ear, architecture as chrystallized music. DOI: http://dx.doi.org/10.4995/LC2015.2015.719
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Aveiro, David, A. Rito Silva, and José Tribolet. "Towards a GOD-theory for organizational engineering." In the 2010 ACM Symposium. New York, New York, USA: ACM Press, 2010. http://dx.doi.org/10.1145/1774088.1774118.

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Aziz, Roikhan. "Reflexivity of Worship as Salat by God to be Multinaturalism and Religion based on Hahslm." In 1st International Seminar on Cultural Sciences, ISCS 2020, 4 November 2020, Malang, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.4-11-2020.2308892.

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Ciocan, Tudor Cosmin. "The Theory of a multilayered Reality. Being real or being thought as real." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.14.

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Choice, Eloise T. "Eve or Evolution? The Question of the Creation of Adam and Eve as the First Humans versus the Theory That Humankind Evolved Over The Course of Millions of Years." In Religion & Society: Agreements & Controversies. EDIS - Publishing Institution of the University of Zilina, Slovak Republic, 2016. http://dx.doi.org/10.18638/dialogo.2016.3.1.31.

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Aziz, Roikhan Mochamad. "Reflexivity of Salat and Hahslm as Pre Design by God Into Religion and Science Due to Economics with Covid-19." In International Conference on Engineering, Technology and Social Science (ICONETOS 2020). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/assehr.k.210421.105.

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Reports on the topic "Theory of (Religion) God"

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HEFNER, Robert. IHSAN ETHICS AND POLITICAL REVITALIZATION Appreciating Muqtedar Khan’s Islam and Good Governance. IIIT, October 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).
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Siebert, Rudolf J., and Michael R. Ott. Catholicism and the Frankfurt School. Association Inter-University Centre Dubrovnik, December 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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