Relevant bibliographies by topics / Theory of (Religion) Religious pluralism

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Theory of (Religion) Religious pluralism'

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

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Theory of (Religion) Religious pluralism.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Theory of (Religion) Religious pluralism"

1

Oky Bagas Prasetyo. "PENDIDIKAN ISLAM DALAM KONTEKS PLURALISME AGAMA DAN REALITA SOSIAL." Edupedia 4, no. 2 (January 12, 2020): 11–20. http://dx.doi.org/10.35316/edupedia.v4i2.662.

Full text
Abstract:
Pluralism in religion indicates the fact that historically religions present a plurality of traditions and their respective cultures. Pluralism in religion is not only implies an attitude of willingness to recognize the right of members of other religions to exist, but also has the meaning of being fair to other members. Philosophically, the term religious pluralism indicates a particular theory of relations between various traditions and culture itself. The theory interacts with relations between the various major world religions that reveal various conceptions, perceptions, and responses about one ultim, a divine reality full of mystery. The theory of interfaith relations, at least approached through two main formats, exclusivism and inclusivism. After reviewing the literature, the definition of religious pluralism, the situation of religious pluralism in social reality and Islamic education with a pluralist perspective are produced.
APA, Harvard, Vancouver, ISO, and other styles
2

Nizigama, Isaac. "La théorie bergérienne de la certitude religieuse à l’épreuve de la théorie du choix rationnel." Studies in Religion/Sciences Religieuses 42, no. 2 (March 19, 2013): 206–25. http://dx.doi.org/10.1177/0008429813479290.

Full text
Abstract:
Berger’s sociological theory of religion underlined the role of modern religious pluralism in undermining taken for granted religious certainties. The pluralization of expressions and of religious beliefs would lead to a challenge directed not only at the political management of religions but also at the sustainability of the religious content as such. The latter would weaken as the pluralism increased. In contrast, the economic school of the scientific study of religion, exploiting Rational Choice Theory (RCT), demonstrates that the development of the modern religious pluralism, far from sounding the death knell of religion’s strength, constitutes rather its mold, which would have been lacking in a situation of religious monopoly. This article goes into the detail of this school’s arguments with a critical aim regarding Berger’s point of view. It resorts to an abstract and theoretical method.
APA, Harvard, Vancouver, ISO, and other styles
3

Danz, Christian. "CHRISTIANITY AND THE ENCOUNTER OF WORLD RELIGIONS. CONSIDERATIONS TO A CONTEMPORARY THEOLOGY OF RELIGION." Correlatio 15, no. 2 (February 18, 2017): 9. http://dx.doi.org/10.15603/1677-2644/correlatio.v15n2p9-26.

Full text
Abstract:
A basic problem of the contemporary religious-theological discussion may consist in the task of connecting a methodically sensitive cultural-hermeneutical theory of religion with a normative perspective. This task cannot be fairly developed either from theologies of religion oriented by the religious-theological triadic pattern of exclusivism, inclusivism, and pluralism, or from the conceptions of comparative theologies. In my essay, I take up this question and try to show further aspects for the present religious-theological discussion by means of Tillich’s lectures on Christianity and the Encounter of the World Religions. His contribution is a threefold one: (1.) Through the methodic assimilation of the concept of religion, the pluralism of religions becomes, in principle, recognized. (2.) The foundation of the history of religions leads to a differentiated perception of the complex interreligious exchange processes. (3.) Tillich’s theology of religion involves not only the recognition of religious pluralism, but also a methodological justification for a normative criterion for the evaluation of religions. In the form of six theses, I would like to answer the question of the consequences of what has been said so far for the reflection and treatment of religious pluralism within theology.
APA, Harvard, Vancouver, ISO, and other styles
4

Horkuc, Hasan. "New Muslim Discourses on Pluralism in the Post-Modern Age." American Journal of Islam and Society 19, no. 2 (April 1, 2002): 68–86. http://dx.doi.org/10.35632/ajis.v19i2.1971.

Full text
Abstract:
The subject of religious pluralism can provoke a great deal of controversy. One could take the view that all religious knowl­edge is relative and that no one can claim absolute truth for his or her religion. Alternatively one can claim that his religion or understanding is the only truth. Religious pluralism is the theoty that all religions constitute varying conceptions of, and responses to, one ultimate, mysterious divine reality. lt concerns the legit­imacy of religious diversity and the idea that no single religion has a monopoly on religious truth. Some may argue that link­ing religion with pluralism presents a potential threat to their religion.
APA, Harvard, Vancouver, ISO, and other styles
5

MARINA, JACQUELINE. "Schleiermacher on the outpourings of the inner fire: experiential expressivism and religious pluralism." Religious Studies 40, no. 2 (April 21, 2004): 125–43. http://dx.doi.org/10.1017/s0034412503006802.

Full text
Abstract:
Both in the Speeches and in The Christian Faith Schleiermacher offers a comprehensive theory of the nature of religion, grounding it in experience. In the Speeches Schleiermacher grounds religion in an original unity of consciousness that precedes the subject–object dichotomy; in The Christian Faith the feeling of absolute dependence is grounded in the immediate self-consciousness. I argue that Schleiermacher's theory offers a generally coherent account of how it is possible that differing religious traditions are all based on the same experience of the Absolute. I show how Schleiermacher's programme can respond successfully to three related contemporary objections to religious pluralism: (1) different religions make competing truth-claims about the nature of reality and they cannot all be right; (2) differing traditions cannot all be based on a similar religious experience because all experience is interpreted; and (3) the pluralist needs to have criteria in place distinguishing real and illusory religious experience, but such criteria are elusive.
APA, Harvard, Vancouver, ISO, and other styles
6

Allison, John M. "Religious Pluralism within the Limits of Thought." Labyrinth 20, no. 1 (September 20, 2018): 23. http://dx.doi.org/10.25180/lj.v20i1.116.

Full text
Abstract:
There is an aporia to finitude: if I am limited as a finite being, I cannot know what the limits of my finitude are, because if I knew what those limits are, then I would have transcended them. I refer to this aporia as the "hard problem of finitude," interpreted through Graham Priest's work on inclosure paradoxes. Here I offer an interpretation of François Laruelle's theory of the Philosophical Decision in terms of his attempt to resolve this aporia through his suspension of standard philosophy's form of ontological dualism. Next, I apply non-standard philosophy to the problem of religious pluralism, presenting a novel theory of "standard religion" and the "Hierophanic Decision" through a non-standard reading of Mircea Eliade's philosophy of religion, and end by pointing towards what a consistently performative and finite form of religious pluralism might look like from within the "democracy-of-thought," here rendered as the "parliament of religions."
APA, Harvard, Vancouver, ISO, and other styles
7

Parker, Cristián. "Popular religions and multiple modernities." Ciencias Sociales y Religión/Ciências Sociais e Religião 18, no. 25 (October 29, 2020): 38–57. http://dx.doi.org/10.22456/1982-2650.69247.

Full text
Abstract:
Religious diversity and pluralism is increasing in Latin America. The religious field that was some decades ago totally Catholic has changed radically. Not only Pentecostalism or NeoPentecostalism but other Evangelicals as well as independent churches of various denominations and forms, non-affiliated people and many diverse (ethnic, afro-American , New Age, etc.) and diffuse religious expressions are growing. The main argument of this paper is that this religious changes toward pluralism can be fully understood in the context of multiple modernities theory, provided that it be revised and modified. A new sociological approach is needed. The classical sociological concepts and theories, beginning with secularization, must be criticized and replaced with a more complex theoretical view. Latin American historical processes must be compared with what is happening in other regions of the world and not only with the West. World religions are answering each one by their own path to multiple interactions with modernities. The key understanding of changes must come from a better insight of popular religions worldwide. Latin American, Eastern Asia, Islam regions, are good examples of popular forms of religious revitalization that contrasts with the Northern European case. They put in evidence the fact that new ways of producing sense and spiritual search in non-Western geo-cultural areas are framing specific relationships between religion and modernities and bringing about new religious pluralisms.
APA, Harvard, Vancouver, ISO, and other styles
8

McClure, Paul K. "Faith and Facebook in a Pluralistic Age." Sociological Perspectives 59, no. 4 (August 2, 2016): 818–34. http://dx.doi.org/10.1177/0731121416647361.

Full text
Abstract:
The rapid adoption of social networking sites (SNS) has prompted educators, parents, and researchers to consider the role SNS play in social life. Few scholars, however, have examined the effects of SNS on the religious beliefs of emerging adults. Drawing from Peter Berger’s concept of “plausibility structures” and his theory of pluralism, I explore whether young adults who use SNS are more likely to condone religious pluralism and syncretism. Using panel data from the National Study of Youth and Religion, I find that emerging adults who use SNS are more likely to think it is acceptable to pick and choose their religious beliefs, and practice multiple religions independent of what their religious tradition teaches, but they are not more likely to believe all religions are true. These findings suggest that exposure to broader networks through social media leads to increased acceptance of syncretistic beliefs and practices.
APA, Harvard, Vancouver, ISO, and other styles
9

Helfand, Michael A. "A Liberalism of Sincerity: The Role of Religion in the Public Square." Journal of Law, Religion and State 1, no. 3 (2012): 217–41. http://dx.doi.org/10.1163/22124810-00103001.

Full text
Abstract:
This article considers the extent to which the liberal nation-state ought to accommodate religious practices that contravene state law and to incorporate religious discourse into public debate. To address these questions, the article develops a liberalism of sincerity based on John Locke’s theory of toleration. On such an account, liberalism imposes a duty of sincerity to prevent individuals from consenting to a regime that exercises control over matters of core concern such as faith, religion, and conscience. Liberal theory grounds the legitimacy of the state in the consent of the governed, but consenting to an intolerant regime is illegitimate because it empowers government to demand insincere conduct. Thus, demanding that citizens pursue sincerity ensures that they do not consent away their individual liberties in exchange for promises of security and orderliness. The focus on sincerity also reorients the value that liberalism places on religious pluralism. Although many liberal theorists have proposed that religious pluralism is valuable because it provides individuals with a range of choices on how to live the good life, such theories provide little reason to promote and protect any particular religion. Indeed, if religions are important only because of the range of choice they provide, then the only concern of liberalism is to maintain enough religions so as to provide a meaningful range of options for how to live the good life; conversely, there is no reason to provide accommodations for any particular religion to aid its survival. By contrast, a liberalism of sincerity impels the liberal nation-state to widen the protections afforded to the expressions of sincerity, such as religious conduct and religious discourse. Because religious conduct and religious arguments flow from an individual’s commitment to sincerity, liberalism should provide broad protection for such religious activity in order to enable citizens to pursue sincerity.
APA, Harvard, Vancouver, ISO, and other styles
10

Sumbulah, Umi. "SIKAP KEBERAGAMAN DALAM TRADISI AGAMA-AGAMA IBRAHIM." ULUL ALBAB Jurnal Studi Islam 8, no. 1 (December 26, 2018): 1–20. http://dx.doi.org/10.18860/ua.v8i1.6242.

Full text
Abstract:
Researchs on Abrahamic religions found three religious attitudes which generate the theory of exclusivism, inclusivism and pluralism. Those sort of religious attitudes are constructed by normative doctrines and historical experience of each religion’s adherents in interacting with adherents of other religions. Pluralism as a philosophycal system of thinking emerges as a response toward inappropriateness of monism and dualism theories. Besides, socio-theological response also emerges as various thruth phenomena. Therefore, the phenomena should be responded wisely.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Theory of (Religion) Religious pluralism"

1

Wong, Wai Yip. "Reconstructing John Hick's theory of religious pluralism : a Chinese folk religion's perspective." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3627/.

Full text
Abstract:
Hick’s pluralist assumption has remained the most knowable model of religious pluralism in the last few decades. Many have, from the perspectives of various major world religions, questioned his notion that the teachings of all religions are derived from the same Absolute Truth and that salvific-end is one, yet little attention has been paid to the traditions that he graded as unauthentic and non-valuable according to his soteriological and ethical criteriology. The purpose of this thesis was to demonstrate the exclusiveness of Hick’s model by describing a tradition called “Chinese Folk Religion” that does not fit into his definition of ‘authentic religion’. As the study suggested, his understanding of the world religious situation is over-generalised and simplified, and his particular criteriology does not treat all traditions fairly or pluralistically. As a response, this thesis proposed a more inclusive theory that also integrates the currently disregarded tradition into the interpretation.
APA, Harvard, Vancouver, ISO, and other styles
2

Sinacore-Guinn, David. "Religious pluralism and the theory of deep diversity." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1997. http://www.collectionscanada.ca/obj/s4/f2/dsk2/ftp03/NQ44586.pdf.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Penner, Myron Arthur. "The epistemological structure of John Hick's pluralistic hypothesis." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Cramer, David. "Nonevidentialism, pluralism, and warrant Plantinga, Hick, and the epistemological challenge of religious diversity /." Deerfield, IL : Trinity International University, 2009. http://dx.doi.org/10.2986/tren.006-1620.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Cush, Denise. "Championing the underdog : a positive pluralist approach to religious education for equality and diversity." Thesis, University of Warwick, 2011. http://wrap.warwick.ac.uk/50282/.

Full text
Abstract:
It is 25 years since my first publications in professional and academic journals, Resource and the British Journal of Religious Education respectively, and thus a suitable point to reflect on my contribution to the discipline, or rather disciplines, of Religious Education and Religious Studies. Although the majority of my published work relates to religious education, my teaching and administrative career has included both religious studies and religious education, and I have also published materials relating to the religions themselves and the teaching of religious studies at university level.
APA, Harvard, Vancouver, ISO, and other styles
6

Durante, Christopher. "On the Viability of a Pluralistic Bioethics." Digital Archive @ GSU, 2007. http://digitalarchive.gsu.edu/rs_theses/10.

Full text
Abstract:
In an attempt to promote in-depth dialogue amongst bioethicists coming from distinct disciplinary and religious backgrounds this thesis offers an overview of the current state of bioethics and a critical analysis of a number of the leading methods of addressing pluralism in bioethics. Exploring the critiques and methodological proposals coming from the social sciences, the contract theorists, and the pragmatists, this study describes the problems which arise when confronting moral and religious diversity in a bioethical context and examines the ability of these various methodologies to adequately resolve these matters. Finally, after a discussion of the benefits and the potential problems of each of the aforementioned schools, a methodological model labelled “Pragmatic Perspectivism” is set forth as a potential conceptual framework through which a bioethical theory for a secular yet religiously pluralistic society may be forged.
APA, Harvard, Vancouver, ISO, and other styles
7

Johnson, Kristen Deede. "From tolerance to difference : the theological turn of political theory." Thesis, University of St Andrews, 2004. http://hdl.handle.net/10023/13231.

Full text
Abstract:
Within recent political theory, political liberalism has answered the question of how to deal with pluralism in contemporary society largely in terms of tolerance. Prompted by the same question, agonistic political theory has been in search of a way to move beyond liberal invocations of tolerance to a deeper celebration of difference. This project tells the story of the move within political theory from tolerance to difference, and the concomitant move from epistemology to ontology, through an exposition of the work of liberal theorists John Rawls and Richard Rorty and of agonistic, or post-Nietzschean, political theorists Chantal Mouffe and William Connolly. From a theological perspective, the ontological turn within recent theory can be seen as a welcome development, as can the desire to expand our capacity to engage with difference and to augment our current political imagination given contemporary conditions of pluralism. Yet the sufficiency of the answers and ontology put forward by both political liberalism and post-Nietzschean political thought needs to be seriously questioned. Indeed, the ontological turn in political theory opens the way for a theological turn, for theology is equally concerned with questions of human being and 'what there is' more generally. To make this 'theological turn,' I look to Saint Augustine, and the ontology disclosed though his writings, to see what theological resources he offers for an engagement with difference. Through this discussion we re-discover Augustine's Heavenly City as the place in which unity and diversity, harmony and plurality can come together in ways that are not possible outside of participation in the Triune God. Yet this does not mean that the Heavenly City is to take over the earthly city. By putting Augustine into conversation with more recent theologians such as John Milbank, Karl Barth, and William Cavanaugh, we consider the relationship between the Heavenly City and the earthly city and we offer a picture in which renewed and expanded conceptions of 'public' and 'conversation' open the way for rich engagement between the many different particularities that constitute a pluralist society.
APA, Harvard, Vancouver, ISO, and other styles
8

Neoh, Weng Fei Joshua. "Law, love and freedom." Thesis, University of Cambridge, 2018. https://www.repository.cam.ac.uk/handle/1810/285411.

Full text
Abstract:
How does one lead a life of law, love and freedom? This inquiry has very deep roots in the Judeo-Christian tradition. Indeed, the divergent answers to this inquiry mark the transition from Judeo to Christian. This dissertation returns to those roots to trace the routes that these ideas have taken as they move from the sacred to the secular. The argument of this dissertation is threefold. First, it argues that the concepts of law, love and freedom are each internally polarized. Each concept contains, within itself, conflicting values. Paul's equivocation in his letters is a striking manifestation of this internal polarization. Second, it argues that, while values are many, my life is one. Hence, one needs to combine the plurality of values within a singular life. Values find their coherence within a form of life. There are, at least, two ways of leading a life of law, love and freedom: monastic versus antinomian. Third, it argues that the Reformation transformed these religious ideals into political ideologies. The monastic ideal is politically manifested as constitutionalism, and the antinomian ideal is politically manifested as anarchism. There are, at least, two ways of creating a polity of law, love and freedom: constitutional versus anarchic. To mount the threefold argument, the dissertation deploys a whole range of disciplinary tools. The dissertation draws on analytic jurisprudence in its analysis of law; ethics and aesthetics in its analysis of love; political philosophy in its analysis of freedom; biblical scholarship in its interpretation of Paul; the history of ideas in its study of the formation and transformation of these ideas; and moral philosophy in concluding how one could lead a life of law, love and freedom.
APA, Harvard, Vancouver, ISO, and other styles
9

Hannam, Patricia M. "What should religious education aim to achieve? : an investigation into the purpose of religious education in the public sphere." Thesis, University of Stirling, 2016. http://hdl.handle.net/1893/24013.

Full text
Abstract:
This thesis is concerned with the question of what religious education should aim to achieve in the public sphere, and from that comes an interest in what is it that the teacher of religious education should aim to do. My enquiry is located, theoretically as well as conceptually, in the sphere of education. It is an educational study into religious education and situated in what can be termed a ‘Continental construction’ of educational research. I identify that since the inception of religious education in public schools in England, persistent assumptions have been made about both religion and education. I show how this has led, in my view, to conceptualisations of religious education which have been, and continue to be, incomplete. The central chapters of my thesis consider first religion and then education. This allows me to introduce my theoretical base, which is especially but not exclusively drawn from the work of Simone Weil and Hannah Arendt. I develop an argument suggesting that by also understanding religion existentially as faith, rather than as only belief or practice, will open new ways of considering the role of religious education in the public sphere. This is alongside an argument I develop with Arendt for education being conceptualised as bringing the child to action rather than to reason. This thesis argues for a broader understanding of religion, and therefore what it means to live a religious life, in religious education than has previously been considered. I bring this broader way of understanding what it means to live a religious life together with my argument for conceptualising education as bringing the child to action. This enables me to make a new proposal for what religious education should aim to achieve in the public sphere.
APA, Harvard, Vancouver, ISO, and other styles
10

von, Knorring Olof. "Comparison of Religions Based on John Hick´s Theory on Pluralism." Thesis, Uppsala universitet, Teologiska institutionen, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-295700.

Full text
Abstract:
“Who am I / What is my identity?” This is one of the most important questions in a person’s life and also one of the most difficult to answer. The identity is developed and internalized mostly during the socialization process in childhood. Part of socialization is to learn what groups to identify with, ingroups, and distinguish them from outgroups that you do not belong to. This is a universal tendency of humans and it gives a bias in people´s thinking to see ingroups as “natural”, as opposed to outgroups with strange and different thinking and behaviour. At the same time we must realise that members of outgroups are human beings, just as ourselves, and that for them, what we see as an outgroup, is an ingroup. When borders and distances between in and out become too adamant and separated it can lead to ethnocentrism, stereotyping, prejudice, discrimination or racism. This is, unfortunately, common in our contemporary world with globalisation, and migration of large groups of people. One of the most important ingroups is religion or worldview and they are deeply embedded in a person´s identity. Can Hick´s theory can be used as, or be a starting point for, one of the tools we need to overcome barriers between different world views, including the major religions and secular world views? This paper critically investigates Hick´s theory of pluralism and its plausibility based on a critical analysis of claims/arguments for and against the theory. It also discusses what consequences it could, in an imaginary situation, have if the theory is plausible.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Books on the topic "Theory of (Religion) Religious pluralism"

1

Choice and religion: A critique of rational choice theory. Oxford: Oxford University Press, 1999.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Christianity, tolerance, and pluralism: A theological engagement with Isaiah Berlin's social theory. London: Routledge, 2004.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
3

O'Leary, Joseph Stephen. L'art du jugement en théologie. Paris: Les Editions du Cerf, 2010.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Der eigene Glaube und der Glaube der anderen: Philosophische Herausforderungen religiöser Vielfalt. Freiburg: Verlag Karl Alber, 2014.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

A new mission agenda: Dialogue, diakonia and discipling. Delhi: I.S.P.C.K, 2007.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Making all things new: Dialogue, pluralism, and evangelization in Asia. Maryknoll, N.Y: Orbis Books, 1990.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Faiths and faithfulness: Pluralism, dialogue and mission in the work of Kenneth Cragg and Lesslie Newbigin. Milton Keynes, UK: Paternoster, 2009.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

One God of all?: Probing pluralist identities. New York: Continuum, 2010.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

Mission shaped by promise: Lutheran missiology confronts the challenge of religious pluralism. Eugene, Or: Pickwick Publications, 2012.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Christianity for the third millennium: Faith in an age of fundamentalism and skepticism. San Francisco: International Scholars Publications, 1998.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Theory of (Religion) Religious pluralism"

1

Zhicheng, Wang. "Does China Need a Pluralist Theory of Religion?" In Religious Diversity in Chinese Thought, 201–13. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137318503_15.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Jordens, J. T. F. "Religious Pluralism." In Gandhi's Religion, 148–58. London: Palgrave Macmillan UK, 1998. http://dx.doi.org/10.1057/9780230373891_10.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Durham, W. Cole, and Donlu D. Thayer. "Religious pluralism." In Religion, Pluralism, and Reconciling Difference, 179–97. New York, NY : Routledge, 2019. | Series: ICLARS series on law and religion: Routledge, 2018. http://dx.doi.org/10.4324/9781315605043-13.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Padilla, Norberto. "Religious pluralism." In Religion, Pluralism, and Reconciling Difference, 107–19. New York, NY : Routledge, 2019. | Series: ICLARS series on law and religion: Routledge, 2018. http://dx.doi.org/10.4324/9781315605043-8.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Quinn, Philip L. "Religious Pluralism and Religious Relativism." In Relativism and Religion, 35–51. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1007/978-1-349-24132-3_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Byrne, Peter. "Religion." In Prolegomena to Religious Pluralism, 57–82. London: Palgrave Macmillan UK, 1995. http://dx.doi.org/10.1057/9780230390072_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Maoz, Asher. "Religious freedom and pluralism." In Religion, Pluralism, and Reconciling Difference, 63–76. New York, NY : Routledge, 2019. | Series: ICLARS series on law and religion: Routledge, 2018. http://dx.doi.org/10.4324/9781315605043-4.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Vidyanta, Shephali. "Religion: One and Many." In Re-thinking Religious Pluralism, 85–93. Singapore: Springer Singapore, 2020. http://dx.doi.org/10.1007/978-981-15-9540-0_7.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Hick, John. "Religious Pluralism for Evangelicals." In Dialogues in the Philosophy of Religion, 115–45. London: Palgrave Macmillan UK, 2001. http://dx.doi.org/10.1057/9780230510685_7.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Hick, John. "Religious Pluralism for Evangelicals." In Dialogues in the Philosophy of Religion, 115–45. London: Palgrave Macmillan UK, 2010. http://dx.doi.org/10.1057/9780230283978_7.

Full text
APA, Harvard, Vancouver, ISO, and other styles

Conference papers on the topic "Theory of (Religion) Religious pluralism"

1

Alfarizi, Yogi, and Ridwan Arifin. "Are we truly free to have a religion? Analysis of Religious Freedom in Indonesia in the Context of Human Rights and Pluralism." In Proceedings of the 2nd International Conference on Indonesian Legal Studies (ICILS 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/icils-19.2019.41.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Hadzantonis, Michael. "Becoming Spiritual: Documenting Osing Rituals and Ritualistic Languages in Banyuwangi, Indonesia." In GLOCAL Conference on Asian Linguistic Anthropology 2019. The GLOCAL Unit, SOAS University of London, 2019. http://dx.doi.org/10.47298/cala2019.17-6.

Full text
Abstract:
Banyuwangi is a highly unique and dyamic locality. Situated in between several ‘giants’ traditionally known as centres of culture and tourism, that is, Bali to the east, larger Java to the west, Borneo to the north, and Alas Purwo forest to the south, Banyuwangi is a hub for culture and metaphysical attention, but has, over the past few decades, become a focus of poltical disourse, in Indonesia. Its cultural and spiritual practices are renowned throughout both Indonesia and Southeast Asia, yet Banyuwangi seems quite content to conceal many of its cosmological practices, its spirituality and connected cultural and language dynamics. Here, a binary constructed by the national government between institutionalized religions (Hinduism, Islam and at times Chritianity) and the liminalized Animism, Kejawen, Ruwatan and the occult, supposedly leading to ‘witch hunts,’ have increased the cultural significance of Banyuwangi. Yet, the construction of this binary has intensifed the Osing community’s affiliation to religious spiritualistic heritage, ultimately encouraging the Osing community to stylize its religious and cultural symbolisms as an extensive set of sequenced annual rituals. The Osing community has spawned a culture of spirituality and religion, which in Geertz’s terms, is highly syncretic, thus reflexively complexifying the symbolisms of the community, and which continue to propagate their religion and heritage, be in internally. These practices materialize through a complex sequence of (approximately) twelve annual festivals, comprising performance and language in the form of dance, food, mantra, prayer, and song. The study employs a theory of frames (see work by Bateson, Goffman) to locate language and visual symbolisms, and to determine how these symbolisms function in context. This study and presentation draw on a several yaer ethnography of Banyuwangi, to provide an insight into the cultural and lingusitic symbolisms of the Osing people in Banyuwangi. The study first documets these sequenced rituals, to develop a map of the symbolic underpinnings of these annually sequenced highly performative rituals. Employing a symbolic interpretive framework, and including discourse analysis of both language and performance, the study utlimately presents that the Osing community continuously, that is, annually, reinvigorates its comples clustering of religious andn cultural symbols, which are layered and are in flux with overlapping narratives, such as heritage, the national poltical and the transnational.
APA, Harvard, Vancouver, ISO, and other styles

Reports on the topic "Theory of (Religion) Religious pluralism"

1

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.

Full text
Abstract:
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.
APA, Harvard, Vancouver, ISO, and other styles
2

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.

Full text
Abstract:
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).
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Theory of (Religion) Religious pluralism' for particular source types:
Journal articles Dissertations / Theses Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography