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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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."
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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Pasieka, Agnieszka. "How pluralism becomes hierarchical? Debating pluralism in contemporary Poland." Sprawy Narodowościowe, no. 43 (April 16, 2015): 53–73. http://dx.doi.org/10.11649/sn.2013.018.
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How pluralism becomes hierarchical? Debating pluralism in contemporary PolandThis article discusses the multifaceted nature of religious pluralism. More specifically, it seeks to answer the question why, while advancing the claims of equality and diversity, the idea of pluralism reproduces inequalities and naturalizes hierarchies. In order to illuminate this problem, the article first presents a theoretical discussion and then refers it to the ethnographic evidence from a yearlong fieldwork in a multireligious locality in southeast Poland. It analyzes the impact of the discourse on “multiculturalism” on minorities’ plights and it exposes the processes in which religion, reconfigured as “culture” or “tradition,” is used as a discriminatory tool. By combining an exploration of a concrete ethnographic setting with an investigation of the broader implications of locally observed phenomena, it demonstrates the importance of anthropological perspective in the study of pluralism, or rather: the importance of a thorough dialogue between theory and ethnography. Dlaczego pluralizm hierarchizuje? Dyskusja na temat pluralizmu we współczesnej PolsceArtykuł podejmuje problem pluralizmu religijnego. Jego celem jest udzielenie odpowiedzi na pytanie dlaczego, mimo iż „pluralizm” promuje różnorodność i równość, równocześnie prowadzi do reprodukowania nierówności i czyni „naturalnymi” hierarchiczne relacje. W tym celu, artykuł w pierwszej kolejności przedstawia teoretyczną dyskusję, następnie zaś łączy ją z obserwacjami z rocznych badań terenowych prowadzonych w wieloreligijnej gminie w południowo-wschodniej Polsce. Poddaje analizie wpływ dyskursu na temat „wielokulturowości” na sytuację mniejszości oraz wyjaśnia, jak religia – rozumiana jako „kulturowy zasób” lub „tradycja” – staje się narzędziem dyskryminacji. łącząc analizę konkretnego przypadku z refleksją na temat szerszych implikacji badanych zjawisk, artykuł dowodzi znaczenia antropologicznej perspektywy w badaniu pluralizmu, a mówiąc precyzyjniej: znaczenia dialogu między teorią a etnografią.
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Olawoyin, O. N. "John Hick’s Philosophy of Religious Pluralism in the Context of Traditional Yoruba Religion." Thought and Practice 7, no. 2 (October 8, 2016): 85–104. http://dx.doi.org/10.4314/tp.v7i2.5.
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This article is an interpretation of John Hick’s philosophy of religious pluralism in the context of traditional Yoruba religion. The ultimate goal of the article is pragmatic, viz. to provide a theoretical basis for peaceful coexistence among different religions in Nigeria. The methods adopted to achieve this objective are hermeneutical/analytical and comparative. Hick’s theory is interpreted and analysed before it is applied to traditional Yoruba theology. His concept of the Transcendent or Ultimate Reality is equated with the Yoruba concept of the Supreme Being or Olodumare. Both Hickean Ultimate Reality and Olodumare are conceived as transcategorial. However, Yoruba divinities are equated with Hick’s personae and impersonae of the Real: like the personae and impersonae of Hickean Ultimate Reality, the divinities are manifestations of Olodumare. This interpretative method can be used to account for differences in the conceptions of the Supreme Being among competing religions in Nigeria, especially Islam and Christianity in their conceptions of God. KeywordsJohn Hick, pluralism, Yoruba, Nigeria, Olodumare, divinities
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Rohman, Abdul. "Konsep “Pluralisme Agama” Dalam Al-Quran (Aplikasi Semiotika Roland Barthes Terhadap Qs. Al-Baqarah [2]: 62)." Bayani 1, no. 2 (September 13, 2021): 190–209. http://dx.doi.org/10.52496/bayaniv.1i.2pp190-209.
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This article discusses to the concept of “religion pluralism”in the Qurán which is found Q.S Al-Baqarah [2]: 62. This paper aims to answer several questions about how the application of Roland Barthes’ semiotics to the concept of “religious pluralism”in the Koran, display the message that the verse is trying to convey, the ideology he built and does the Koran admit the axistence of religious pluralism. The purpose of this paper is to seek knowledge about the structure of the text in Koran Al-Baqarah [2]: 62 and the message contained in the verse using Roland Barthes’ semiotic theori approach. The writing of this research uses a qualitative method based on a literature review. The results obtained in the verse are that Q.S Al-Baqarah [2]: 62 according to the linguistic sytem it is defined as adherents of heavenly religion and the only religion that will survive after tha prophet Muhammad was sent is Islam. While the mythological sytem is that the Koran acknowledges the existence of religious plurality, but does not recogniz the axistence of religious pluralism. The ideology is builds is religious exclusivity in the context of its interactions with other religious.
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Min Kim, Sung, J. B. Banawiratma, and Dicky Sofjan. "Religious Pluralism Discourse in Public Sphere of Indonesia: A Critical Application of Communicative Action Theory to Inter-religious Dialogue." Religió: Jurnal Studi Agama-agama 10, no. 2 (September 9, 2020): 158–88. http://dx.doi.org/10.15642/religio.v10i2.1307.
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This paper examines religious pluralism discourse in post-Reformasi Indonesia. Though there is general consensus about the importance of maintaining inter-religious harmony, there are still various perspectives and arguments on the idealization of dealing with religious diversity in society. The differences are found not only between the advocates and opponents of religious pluralism but also among proponent groups of religious pluralism. This paper looks at how religious organizations for inter-religious harmony struggle for legitimating their religious pluralism ideals in society. In this context, this paper, by using Habermas’ theory of communicative action, focuses on the characteristics of their efforts to communicate with others in the public sphere. It examines inter-faith dialogue done by NGOs’ activities and arguments, focusing on their validity claims for justifying religious pluralism. This paper argues that some conceptions and presuppositions of this theory need to be critically assessed and modified in analyzing these NGOs’ discourse so that it can be appropriately applied to the Indonesian context in which religion has substantial power to influence people’s thoughts and behaviors. Particularly it will point out 1) the problem of universalized rationality, 2) power relation and strategic action, and 3) the role of religious reason in public discourse.
[Artikel ini mengkaji diskursus pluralisme agama di era pasca-Reformasi Indonesia. Meski ada kesepakatan akan pentingnya membangun harmoni lintas agama, tapi pada tataran praktiknya masih ada pelbagai perspektif dan argumentasi dalam menyikapi keanekaragaman agama dalam masyarakat. Perbedaan ini tidak hanya ditemukan di kalangan mereka yang kontra, tapi juga di kalangan mereka yang pro pluralisme agama. Artikel ini bermaksud meneliti bagaimana organisasi agama yang memperjuangkan harmoni lintas agama berjuang memancang ide-ide ideal mereka terkait pluralisme agama di masyarakat. Dalam konteks ini, penelitian ini mengacu pada teori communicative action-nya Habermas dan fokus memantau karakteristik organisasi-organisasi tersebut dalam berinteraksi satu sama lain di ruang publik. Artikel ini bermaksud menguji sejauh mana dialog antar-agama dilakukan oleh organisasi-organisasi ini, terutama validitas klaim mereka dalam menjustifikasi pluralisme agama. Artikel ini berargumen bahwa konsepsi dan asumsi dari teori-teori tersebut perlu ditinjau ulang secara kritis untuk bisa diterapkan dalam konteks Indonesia, di mana agama masih memiliki kekuatan potensial untuk mempengaruhi pemikiran dan perilaku masyarakat. Secara khusus artikel ini akan membahas 1) problem rasionalitas universal, 2) relasi kuasa dan aksi strategis, serta 3) peran logika agama di ruang (diskursus) publik.
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HICK, JOHN. "Exclusivism versus pluralism in religion: a response to Kevin Meeker." Religious Studies 42, no. 2 (April 7, 2006): 207–12. http://dx.doi.org/10.1017/s0034412506008286.
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I argue that Meeker is mistaken in two crucial respects. First, contrary to both myself and Plantinga, he treats exclusivism as a theory about the relation between the religions, and then claims that it is superior to the pluralist theory. But he does not say what his exclusivist theory is. Second, he bases his claim of a fundamental self-contradiction in my pluralist position on a view which I disavow, namely that altruism is the core of religion. He omits the central idea of a profound reorientation in response to the Real, of which altruism is a manifestation.
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Otoman, Otoman. "Akar Pemikiran Pluralisme Agama Syekh Siti Jenar." Ampera: A Research Journal on Politics and Islamic Civilization 1, no. 2 (April 1, 2020): 107–25. http://dx.doi.org/10.19109/ampera.v1i2.5551.
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This article discusses the roots of religious pluralism of Sheikh Siti Jenar. As one of theprosecution of Islam in the land of Java, he had a thought of religious pluralism, which is themeeting point of religions on the esoteric landscape (the transcendent unity of religions), in termsof Islamic mysticism known as Wahdat al-Adyan. The author deliberately used pluralism touncover the thoughts of Sheikh Siti Jenar based on his teachings. The theory of religiouspluralism classification, which includes secular humanism, global theology, syncretism, andlasting wisdom, is used to determine the pattern of religious pluralism found in the thought ofSheikh Siti Jenar. The problems discussed in this paper are the thoughts and patterns of religiouspluralism Sheikh Siti Jenar. For that purpose, the relevant data, obtained through the literaturestudy, is analyzed using a method of content analysis and descriptive-analytic. Based on thestudy conducted, it can be suggested that the concept of religious pluralism Sheikh Siti Jenar isthe implications of the plurality of scientific networks that accumulate in the developedteachings, Manunggaling Kawulo Gusti. The pluralism in the thought of Sheikh Siti Jenarcovered the meeting point of various religions at the esoteric level, because the difference forhim only occurred at the level of exoscorers alone. This view when associated with religiouspluralism classification belongs to the category of eternal wisdom. The thought of Sheik SitiJenar about the mystical maqamat in the process of discovering identity, the three elements thatbuild human beings, heaven and hell, and his views on nature, all of which are intertwined withthe teachings of Islamic mysticism, Hinduism, Buddhism and Javanese philosophy. The thoughtof Sheikh Siti Jenar took the pattern of religious pluralism, syncretism.
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Corstange, Daniel. "Religion, Pluralism, and Iconography in the Public Sphere: Theory and Evidence from Lebanon." World Politics 64, no. 1 (December 20, 2011): 116–60. http://dx.doi.org/10.1017/s0043887111000268.
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This article examines mass public discourse on religion and pluralism in diverse societies. It argues that religion enters the public sphere by defining countervailing narratives about sectarianism, which is exclusive and divisive, and ecumenicism, which is inclusive and unifying. Most empirical studies focus on elites as the producers of discourse and ignore the regular people who comprise the “real” public. In contrast to prior work, this article systematically examines mass public discourse, with Lebanon, a religiously diverse developing world society, as its research venue. It uses a novel combination of original survey data and publicly displayed religious and political iconography to study the exchange of ideas about religion and pluralism among the mass public. It shows that sectarian discourse articulates ethnocentric and antiplural statements, whereas ecumenicism, by contrast, mitigates ethnocentrism and valorizes pluralism.
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Hamid, Abdul. "Pluralitas Agama Menurut Tokoh-Tokoh Agama Dayak." Jurnal Ilmiah Ilmu Ushuluddin 17, no. 2 (December 1, 2018): 158. http://dx.doi.org/10.18592/jiu.v17i2.1307.
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Religious plurality is condition that no rejected by human. One thing that need is haow respond plurality that. So far recorded attitude that used by adherents religion in respond other religions in between exclusivism, inclusivism, and plurality. Exclusivism that known which claim absolute truth looked at no corresponding by current condition, thereby also which inclusivism that although no claim ownership absolute but tend see other religions as shadows from one religion, based weakness that owned by two attitude. Mode plurality appear as attitude that looked at corresponding for respond religious plurality. Like that there in village Kapul districts Halong regency Balangan. In this village there various kind of religion like religion of Islam, Kreisten Katolik, Hindu, Budha, and local religion.This research aim for known religion pluraly according to view religion figures Dayak in village Kapul districs Halong regency Balangan. This research is research qualitative by approach sociology use theory charismatic Max Weber. As for method this research is methd observation, directly plunge to field in Village Kapul districs Halong regency Balangan, interview, and documentation.This reaserch concluded that influence charismatic religions figures in Dayak religion when lead ritual event or in life daily has give harmonios life for people Dayak in districs Halong regency Balangan. So religion plurality in this village no make adherents religion Dayak other religion as people that intolerance.
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Saihu and Ahmad Zain Sarnoto. "Deradicalization of religion through pluralism education methods in Islamic religious education in Bali, Indonesia." Technium Social Sciences Journal 9 (June 22, 2020): 79–94. http://dx.doi.org/10.47577/tssj.v9i1.1047.
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This paper discusses Islamic religious education activities with the color of pluralism in two formal institutions in Jembrana-Bali. Writing that focuses on methods of tracing learning used in learning Islamic Religious Education subjects as a learning tool to facilitate interaction between students who are Hindu and Muslim, making it a focus on peaceful practices in the educational environment. Data sources were obtained through unstructured observations and interviews during November 2018 to March 2019. The writing used the theory of peace education proposed by John Dewey (1859-1952). Writing that discusses the learning process of Islam with the color of pluralism can shape the character of students, both Hinduism and Islam to be humanist, tolerant, and inclusive. This paper also refutes to shape the character and character of students in Jembrana and also to foster-develop understanding, develop methods of contribution, enrichment, and decision-making and social action proposed by Allison Cumming-McCann. Thus, the construct of individual character is built so that the interaction models of Hindu and Islamic students interaction in Public Secondary School No. 4 Negara and Public Senior High School No. 1 Negara are all in the Jembrana Regency, the process of finding results, complementation, and sublimation. Through the Contribution learning method, which aims to invite students to deepen the beliefs (religions) they embrace and can participate in understanding and appreciating different cultures and religions from them, Through the Enrichment Learning method, which aims to Enrich the curriculum with literature from or different communities culture, ethnicity, and religion, are the directions and objectives of the enrichment method, and through learning methods of decision making and social action aimed at not only requiring students to understand social issues, but also doing something important related to the issues This, can minimize conflicts in the name of ethnicity, religion, race, and between groups, in the two educational institutions.
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Parker, Lyn, and Chang-Yau Hoon. "Secularity, Religion and the Possibilities for Religious Citizenship." Asian Journal of Social Science 41, no. 2 (2013): 150–74. http://dx.doi.org/10.1163/15685314-12341296.
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Abstract Scholarly predictions of the secularization of the world have proven premature. We see a heterogeneous world in which religion remains a significant and vital social and political force. This paper reflects critically upon secularization theory in order to see how scholars can productively respond to the, at least partly, religious condition of the world at the beginning of the twenty first century. We note that conventional multiculturalism theory and policy neglects religion, and argue the need for a reconceptualization of understanding of religion and secularity, particularly in a context of multicultural citizenship — such as in Australia and Indonesia. We consider the possibilities for religious pluralism in citizenship and for “religious citizenship”. Finally, we propose that religious citizenship education might be a site for fostering a tolerant and enquiring attitude towards religious diversity.
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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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Kryshtop, L. E. "Religious Pluralism Concept of M. Mendelssohn and Its Theoretical Foundation." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 328–41. http://dx.doi.org/10.22363/2313-2302-2020-24-3-328-341.
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The article consider the concept of religious pluralism by M. Mendelssohn and some aspects of his theory of knowledge and linguistic theory, lying in the foundation of the pluralism concept. The article shows that Mendelssohn expressed views that are far ahead of his time. His theory of knowledge repeats some lines of Hume's philosophy, which he praised highly, what was not characteristic of the German Enlightenment as a whole. By virtue of this, Mendelssohn can be considered as Kant's predecessor in a positive assessment of Hume. Some of Mendelssohns ideas are further developed in phenomenology. The author argues that Mendelssohns views on the interaction of religions, although they have a number of features that make this thinker related to other thinkers of the Enlightenment, also have a fundamental difference with them. As a result, his religious pluralism concept is close to the modern understanding of religious pluralism. The author also attempts to reveal the reasons why Mendelssohn, despite his great significance for both German philosophy and Jewish culture, was almost forgotten for a long time.
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Samarina, Tatyana. "Phenomenology of Religion and Sense of the Infinite." Logos et Praxis, no. 4 (February 2019): 5–11. http://dx.doi.org/10.15688/lp.jvolsu.2018.4.1.
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The article discusses the role of F. Schleiermacher in the design of the project of the religion phenomenology. Schleiermacher's philosophical theory is a complex fusion of Lutheran theology, modern philosophy and the movement of romanticism. His thinking reflected the borderline situation in the intellectual life of the XVIII– XIX centuries. It resultedin creation of a new image of religion, responded to the spirit of the times. Schleiermacher opposes the deistic teachings, showing that religion is an integral part of human life; it is not rooted in the rational conception of God the creator, but in the inner feeling. Even before the development of phenomenologists, he pointed out that inner feeling is at the heart of religion: by eliminating any moral and rational aspects of religion, Schleiermacher laid the foundation for the well-known numinous R. Otto equation. Schleiermacher's attitude to both the dogmatic and the ritual side of religion was extremely negative, since personal religiosity does not need an external church, in fact a person who has infinitely grasped stands outside the church rituals, because he is the legislator of his own inner religion of feeling. Schleiermacher is one of the first theorists of religious pluralism who formed the most important position of the future science of religion: the comparison of religions is possible, since the religion of feeling common for all mankind made it permissible to search for a single basis of religion and build a large system of religious phenomena united by common principles and implied or actually existing center. According to Schleiermacher, religious experience can also be described in the language of art, since religious experience and aesthetic experience are similar in their basis. Only an experience of the feeling of the infinite can give a person a taste of the religious, and this idea is likely to have the key thought of empathy to the religion phenomenology. Separately, some clauses of Schleiermacher's theory, which were not developed in the writings of religion phenomenologists, are examined in the article.
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Wagner-Tsukamoto, Sigmund. "The Cities of Genesis: Religion, Economics and the Rise of Modernity." Textual Cultures 11, no. 1-2 (June 11, 2019): 206–45. http://dx.doi.org/10.14434/textual.v11i1-2.23417.
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The paper argues the thesis that the modern city rises in Genesis and that urban development intertwines (a) with changes to religious concepts from spiritual religion to rational religion, and (b) with changes to economic concepts from behavioural socio-economics to non-behavioural institutional economics. The conclusion arrived at is that the modern city and religious pluralism do manifest themselves, exemplarily so in the final stories of Genesis. Then, ideas on rational religion and institutional economic governance become much more visible. Through textual, narratological analysis, the paper contributes to an institutional economic theory of ancient polity, religious text and of Old Testament-based religion.
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Omotayo Foluke, Siwoku-Awi. "Philosophy of Religion and Religious Pluralism from Biblical Perspective and Their Implications for Christian Education." International Journal of Culture and Religious Studies 2, no. 1 (July 2, 2021): 45–78. http://dx.doi.org/10.47941/ijcrs.603.
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Purpose: Students of Christian Religious Studies should be encouraged to learn about other religions in order to enhance their personal conviction and be tolerant and competent in engaging in meaningful negotiation when mediating in crises. It is an exploratory research that has deployed resources from documents, media and personal interaction and inquiries. Religion is a cause of disunity, tribal disparity, ethnic cleansing and wars in most parts of the world. Religion has empowered some individuals to kill, maim, rape, enslave and self-impose on others. It has been mingled with politics in some countries like Iraq, Syria, Afghanistan, Middle East, most African countries and many others. The practice of religion has been used to discriminate against job seekers and in matters of welfare. It brings tremendous gains to some people while others are impoverished. Methodology: Real life occurrences as published by the media of people who have been victims of religious intolerance, violence, psychological and sexual slavery. For instance, in the Middle East entire communities are eliminated by murder and rape of children and youths who are abducted to be subjected to indoctrination or kept as hostages until some money is paid on them. These destructive tendencies forestall development. Findings: The findings are: A God-centered religion should emphasize divine qualities in the lives of believers. Compliance with the National Constitution of one’s country is more beneficial than man-made tenets and laws that are of the least benefits to the general public or human progress and which cause dissension and do not necessarily reflect the nature of God, the Creator but that of an invisible personality that only forms a part of human imagination. Faith in God should be a reason to love fellow humans 1John 4:20. Learning philosophy of religion is training in peaceful coexistence. Religion arouses intense emotions; therefore, it may not deploy rationality in fostering good human relations and respect of the rights of opponents. Unique Contribution To Theory, Practice And Policy: This article contributes to contemporary realities by proposing that democratic governments should institute peace and order by enabling equal rights of worship, freedom of religion, of choice and of self-expression. The research leans heavily on the Bible and the claims of Jesus Christ, a fact of history, whose moral perfection, peaceful lifestyle, teaching and philosophy express values that are worthy of emulation for human development, progress and peace. Key words: pluralism, philosophy of religion, Bible tenets, Islam, Ba’hai, Buddhism
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Mardiana, Dina, Muhammad Yusuf, and Asyraf Isyraqi Jamil. "Religious Harmony Construct Amid A Plural Community in East Java." KARSA: Journal of Social and Islamic Culture 28, no. 2 (December 14, 2020): 192–210. http://dx.doi.org/10.19105/karsa.v28i2.3777.
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This study examined the harmonization of five religions (Islam, Catholicism, Protestantism, Hinduism, and Buddhism) that are adhered to by the people of Mojorejo Village, Batu, East Java. This village has an important role, as it becomes the first area in Batu, East Java – that implement and develop the concept of religious pluralism and harmonization in one village area thus it has been awarded as “A Village that is Aware of Religious Harmony” from the government of Batu. Therefore, this study aimed to understand the constructs of religious harmony that have been successfully established in Mojorejo Village, Batu, East Java. The theory underlying this study is Nurcholis Madjid’s theory of humanist pluralism. This study used a qualitative approach to produce descriptive data in the form of oral, written, and observable behavior. Through three data collection methods (observation, in-depth interview, a study of documents), this study concludes that the religious harmony construct of the Mojorejo Village community is established from a pattern of accustoming mutual respect among villagers which is carried out both naturally and sustainably. This continuity manifests through cooperation in three ways: religious, social, and cultural cooperation so that it can lead to the emerge of perspectives, ideas, and a social environment capable of maintaining and preserving religious plurality in harmony. Therefore, the application of religious harmony in Mojorejo Village, Batu, East Java can be used as an alternative solution for other areas in locating and facilitating religious plurality so that it remains harmonious amid a pluralistic community.
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Mao, Xin. "Transformation from Real-Centredness to Other-Centredness: A Levinasian Re-Appraisal of John Hick’s Religious Pluralism." Religions 9, no. 9 (August 27, 2018): 255. http://dx.doi.org/10.3390/rel9090255.
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John Hick’s theory of religious pluralism has from its birth faced critiques regarding both its conceptual framework and its religious outlook; yet even so, his philosophy continues to challenge us to strive for a greater sense of openness and equality as regards other faiths that conflict with our own. The viability of Hick’s teaching today depends on a re-appraisal that enables it to surmount its theoretical difficulties. In this paper, we re-evaluate Hick’s philosophy of religion, focusing on the underlying ethical importance of his claim regarding soteriological transformation. Despite the problematic notion of the noumenal Real and its role in religious pluralism, the soteriological transformation claimed by Hick, which goes from self-centredness toward Real-centredness, reveals a commitment to self-opening and compassion towards the others. Yet we will argue that Hick only gives this ethical importance a secondary status in his philosophy of religion, which leaves open the question of the nature of the causality between the ultimate Reality and this ethical commitment. We thereby engage with the philosophy of Emmanuel Levinas, in search of an ethical dimension with a characteristic of infinity, which can offer religious pluralism a transcendent foundation without disregarding ethical primacy. Following Levinas, we will argue for a further transformation from reality-centredness towards other-centredness, by which messianic peace would take the place of ultimate Reality as the teleological value underpinning religious pluralism.
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Henley, Andrew. "Does religion influence entrepreneurial behaviour?" International Small Business Journal: Researching Entrepreneurship 35, no. 5 (July 8, 2016): 597–617. http://dx.doi.org/10.1177/0266242616656748.
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Religion cannot be ignored in assessing the range of cultural and institutional influences that impact on entrepreneurial activity. This article integrates key themes from sociology of religion in the context of emerging ideas about religion and entrepreneurship in order to highlight key research questions. New institutional theory is discussed as a potentially useful lens for viewing the range of means through which religious expression and institutions might support entrepreneurship. A macro-level empirical investigation of societal indicators of religious affiliation and regulation of religion alongside Global Entrepreneurship Monitor data highlights particular data correlations and mediating influences. A significant association between entrepreneurial activity and evangelical or Pentecostal Christian religious affiliation is found, along with evidence that the impact of religion on entrepreneurship is mediated through pluralism and regulation. In discussing these findings further, the article proposes a more integrated conceptual framework for understanding the link between religious drivers and entrepreneurship, alongside institutional mediation. This forms the basis for further research, focusing on individual experience rather than aggregate associations and exploring in further depth of the mediating impact of institutional arrangements.
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Spica, Marciano Adilio. "Pluralism With Syncretism: A Perspective From Latin American Religious Diversity." Open Theology 4, no. 1 (July 1, 2018): 236–45. http://dx.doi.org/10.1515/opth-2018-0017.
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Abstract The aim of this paper is to defend a type of pluralistic philosophical theory that addresses the specific characteristics of Latin American religious diversity. In order to do this, I will first try to show how, from a Latin American perspective, the discussion of religious diversity necessarily imposes the concept of syncretism and how this concept can be understood within the debate about diversity. After that, I will defend an understanding of religiosity that takes syncretism as something natural, given the functioning of our systems of practices and beliefs in general. Finally I will defend the advantages of a pluralistic philosophical perspective of religion that considers the phenomenon of syncretism and how it is necessary for an understanding of Latin American religiosity.
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Gultom, Odniel Hakim. "Globalisasi dan Keberagamaan di Asia: Pemikiran Kwok Pui-Lan�Teologi Poskolonial Feminis Asia." GEMA TEOLOGIKA 1, no. 1 (April 28, 2016): 73. http://dx.doi.org/10.21460/gema.2016.11.212.
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The main thesis of this article is to present the phenomenon of globalization about cultural change (and economic) that gives effect to the "religion" and religious practice. Secularization as part of globalization and modernization, affecting cultural relations and "religion" in the region. Forms of religious practices which was appointed as the impact of globalization is privatization, fundamentalisasi, and the commodification of religion. Kwok Pui-Lan as an Asian postcolonial feminist theologians criticize globalization as a form of colonization with a new face that oppresses women and children. In the context of Asia with a diversity of religious and extreme poverty, how theology can provide a role in public life. Religion can not be separated from other social relations (especially cultural) as stated classic secularization theory. Thus the award to religious pluralism and inter-faith spirituality to be very important to build religiosity that appreciate coexsistence.
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Dilley, Stephen C. "Science, Religion and a Culture of Life." Journal of Interdisciplinary Studies 15, no. 1 (2003): 61–78. http://dx.doi.org/10.5840/jis2003151/25.
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For those who wish to affirm a culture that values human life, the relationship between science and religion continues to be of import. Some, like Edward O. Wilson, think that naturalistic science will eventually account for all phenomena, even religious experience itself. This essay considers Wilson's hypothesis by surveying three classic explanations of universal religious belief: Sigmund Freud's projection theory, Charles Darwin's evolutionarry paradigm, and John Calvin's sensus divinitatis. Both Freud's and Darwin's views suffer from self-referential and evidential problems. In contrast, Calvin's model handles well major objections of religious pluralism and atheism. Of these three, Calvin's view is superior. Religion may not be reducible to a naturalistic explanation, and those who wish to promote a culture of life ought to view the relations between science and religion in a non-Wilsonian fashion, eschewing reductionism.
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Bigliardi, Stefano. "What would Ron choose from the Islamic basket? Notes on Scientology’s construction of Islam." Temenos - Nordic Journal of Comparative Religion 51, no. 1 (June 8, 2015): 95–121. http://dx.doi.org/10.33356/temenos.49514.
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Two theological claims characterizing Scientology are its continuity with older religions, and its support for religious freedom and pluralism. This article, focusing on two articles that appeared in the magazine Advance! in the 1970s as well as other pieces authored by L. R. Hubbard, analyses Scientology’s narrative about Islam following Jan Hjärpe’s ‘basket theory’.
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Gäb, Sebastian. "Metaphor and Theological Realism." European Journal for Philosophy of Religion 6, no. 1 (March 21, 2014): 79–92. http://dx.doi.org/10.24204/ejpr.v6i1.192.
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In this paper, I argue that there are indispensable and irreducible metaphors in religious language and that this does not threaten a realist interpretation of religion. I first sketch a realist theory of religious language and argue that we cannot avoid addressing the problems metaphor poses to semantics. I then give a brief account of what it means for a metaphorical sentence to be true and how metaphors can refer to something even if what they mean is not expressible in literal terms. Finally, I discuss how this realist theory of metaphor influences our understanding of negative theology and gives a new perspective on religious pluralism.
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Sidorsky, David. "Moral Pluralism and Philanthropy." Social Philosophy and Policy 4, no. 2 (1987): 93–112. http://dx.doi.org/10.1017/s026505250000056x.
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The idea of moral pluralism generates a dilemma for the practice of philanthropy. Characteristically, the practice of philanthropy assumes unity, coherence, or convergence among the diverse virtues and moral aims that it pursues. In the philanthropic tradition, it is recognized that the goals of a particular philanthropy will vary. Yet, if these are sincere expressions of the philanthropic will, each represents some portion of the manifold activity of “doing good” according to particularized choice or style. The relevant analogy should be drawn to the slogan of “giving to the college of your choice” or to worship of the one god in your own way, where the plurality of expression is not only consistent with the residual value of education or of religion, but articulates the pragmatic way to realize the underlying values of a pluralistic society.Historically, this reflects the place of a unifying religious vision of the nature of the good or of a secular conception of a public philosophy which recognized the common good. Even etymologically, the love of mankind suggests a single passion that is directed beneficently to the shared values of mankind.The theory and practice of contemporary philanthropy is necessarily pluralistic, however, and it reflects the range of decisions by individuals with different interests and values in a pluralist, democratic society. The legitimized and recognized range of philanthropies in modern societies demonstrates divergent and even conflicting perceptions of the common good or the public interest.Thus, the range of philanthropies includes support for bird watching and for business opportunities of minorities, which may require some decisions on “comparable worth” and competitive allocation of resources.
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Joustra, Robert J. "The Coordinates of Covenantal Pluralism: Mapping Pluralist Theory in the 21st Century." Review of Faith & International Affairs 18, no. 4 (October 1, 2020): 18–34. http://dx.doi.org/10.1080/15570274.2020.1834994.
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CERELLA, ANTONIO. "Religion and political form: Carl Schmitt's genealogy of politics as critique of Jürgen Habermas's post-secular discourse." Review of International Studies 38, no. 5 (December 2012): 975–94. http://dx.doi.org/10.1017/s0260210512000435.
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AbstractJürgen Habermas's post-secular account is rapidly attracting attention in many fields as a theoretical framework through which to reconsider the role of religion in contemporary societies. This work seeks to go beyond Habermas's conceptualisation by placing the post-secular discourse within a broader genealogy of the relationships between space, religion, and politics. Drawing on the work of Carl Schmitt, the aim of this article is to contrast the artificial separation between private and public, religious and secular, state and church, and the logic of inclusion/exclusion on which modernity was established. Revisiting this genealogy is also crucial to illustrating, in light of Schmitt's political theory, the problems underlying Habermas's proposal, emphasising its hidden homogenising and universalist logic in an attempt to offer an alternative reflection on the contribution of religious and cultural pluralism within Western democracies.
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Chanifah, Nur, and Arif Mustapa. "SEEKING INTERSECTION OF RELIGIONS: An Alternative Solution to Prevent the Problem of Religious Intolerance in Indonesia." Walisongo: Jurnal Penelitian Sosial Keagamaan 24, no. 2 (December 15, 2016): 413. http://dx.doi.org/10.21580/ws.24.2.1088.
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<p class="IIABSBARU">Indonesia consisted of multiculture, ethnic and religion. There are six legal religions in Indonesia. Religious plurality is part of Indonesian life. In Religion, adherents always tried to compare between their own religion with other religions that can cause a truth claim of superiority of their religion. This caused any conflict like the case of GKI Yasmin in Bogor, three massive bomb blasts of Bali, and conflict of Ambon. This is a library reseach applying sosiological approach. To analyze the problem, author used the conflict theory of Gillin and Gillin saying that conflict can be caused by deferences. Therefore, it is necessary to understand how the intersection of religions in order to prevent the conflict, included religious intolerence. This research find that the intersection of religion can be found in values of humanity or the horizontal aspect (<em>ḥabl min al-nās</em>). While the vertical aspect (<em>ḥabl min Allāh</em>), they are different. By understanding the intersection of religions and nature of these differences, it is expected that religious harmony can be reinforced.</p><p class="IIABSBARU">***</p><p>Indonesia terdiri dari beragam budaya, etnis dan agama. Terdapat enam agama yang diakui di Indonesia. Pluralitas tersebut merupakan bagian dari kehidupan masyarakat Indonesia. Pada kenyataannya, seseorang selalu ingin membandingkan antara agama mereka sendiri dengan agama-agama lain, sehingga yang dapat menyebabkan klaim kebenaran. Kondisi ini menyebabkan terjadinya konflik seperti kasus GKI Yasmin di Bogor, tiga bom Bali, dan konflik Ambon. Penelitian ini adalah penelitian kepustakaan dengan menggunakan pendekatan sosiologi. Analisis kajian menggunakan teori konflik Gillin dan Gillin yang menyatakan bahwa konflik dapat disebabkan oleh perbedaan. Oleh karena itu, perlu untuk memahami bagaimana titik pertemuan antar agama untuk mencegah konflik, termasuk intoleransi agama. Penelitian ini menemukan bahwa pertemuan agama dapat ditemukan dalam nilai-nilai kemanusiaan atau aspek horizontal (<em>ḥabl min al-nās</em>). Sedangkan aspek vertikal (<em>ḥabl min Allāh</em>), mereka berbeda. Dengan memahami pertemuan antar agama dan sifat perbedaan ini, diharapkan kerukunan beragama dapat diperkuat.</p>
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Lassander, Mika, and Peik Ingman. "Exploring the social without a separate domain for religion: on actor-network theory and religion." Scripta Instituti Donneriani Aboensis 24 (January 1, 2012): 201–17. http://dx.doi.org/10.30674/scripta.67427.
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In post-secular societies—after secularisation—it may increasingly be the case that the connecting and structuring of religious matter is done outsidedesignated religious sites and without appointed religious experts. The centres of calculation have changed and so the connections between these are different. The former ways of translation and ordering are transforming into new ones. By exiting the designated sites religious matter has found new freedom with the new associations and inventions in the processes of translation. Less control leads to more heterogeneous agencies and facilitates the mobility of religious materials. This less controlled mobility of religious actants can also produce an apparent increase of religious matter, but this does not necessarily mean the return of religion. In any case, this increased plurality combined with increased mobility calls for perspectives which can recognise novelty, andnot just in comparison with previous states of affairs. Actor-network theory (ANT) is about tracing the webs of associations between myriad actants whose collective actions produce what we call ‘society’. Dismissing the notion of ‘the social’ as a kind of ‘stuff ’, ANT insists that sociology should focus on the interactional processes—the circulation of ‘the social’ among human and non-human actants—collectively assembling emerging states of affairs.
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de Kruijf, Gerrit. "Theology, Political Theory, and Pluralism: Beyond Tolerance and Difference." Journal of Reformed Theology 2, no. 1 (2008): 98–99. http://dx.doi.org/10.1163/156973108x272720.
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Avis, Paul. "Theology, Political Theory, and Pluralism: Beyond Tolerance and Difference." Ecclesiology 7, no. 1 (2011): 107–9. http://dx.doi.org/10.1163/174553110x540978.
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Burhanuddin, Nunu, Dodi Pasilaputra, and Hardi Putra Wirman. "Pluralism and Religious Conflict in the Frame of Regional Autonomy in West Sumatra." ADDIN 14, no. 2 (August 1, 2020): 165. http://dx.doi.org/10.21043/addin.v14i2.8666.
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The diversity of ethnicities, races, and religions is a reality in the life of the nation and state, although it is undeniable that there is a potential for conflict. This study aimed to explain the pattern of religious harmony in West Sumatra within the framework of regional autonomy which is adopted from the cultural system and local wisdom. This study used a phenomenological approach to provide accurate conditions of multi-ethnic, cultural, and religious communities. The results showed that the pattern of religious harmony through the resolution of religious conflicts in several regions in West Sumatra was carried out through the alignment of regional autonomy with local customs and culture. Forms of alignment include alignment of school uniforms, equal distribution of sacrificial meat, the presence of <em>baralek</em>, the tradition of <em>manyiriah</em>, interfaith graves between Muslims and Christians, and the application of customary philosophies. This study contributes to the theory of a cultural approach based on local wisdom in resolving religious conflicts and strengthening social integration of the community.
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Dickson, William Rory. "An American Sufism." Studies in Religion/Sciences Religieuses 43, no. 3 (September 2014): 411–24. http://dx.doi.org/10.1177/0008429814538229.
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The Naqshbandi-Haqqani Sufi order is a transnational religious organization. Founded by Shaykh Nazim al-Haqqani (b. 1922), the order spread throughout the Middle East in the 1950s and 1960s, and then to Britain in the 1970s. In 1990, Nazim’s student Shaykh Hisham Kabbani moved to the United States and established a branch of the Naqshbandi-Haqqani order there. The past fifteen years have seen the emergence of this order as one of the most widespread and politically active Sufi organizations in America. In this paper I ask: Why and how is it that the Naqshbandi-Haqqani order effectively functions as a public religion in America? To answer this question, I will use José Casanova’s theory of public religion to understand why and how the order has developed and maintained a public profile in the United States. I contend that the Naqshbandi-Haqqani order’s public activity is rooted in: (1) the Naqshbandi order’s history of public significance in Muslim societies; (2) the order’s theological and practical appreciation of religious and cultural pluralism; (3) the order’s transnational character; and (4) its adoption of certain elements of American civil religion.
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García, Sergio. "Secularization, Liberalism and the Problematic Role of Religion in Modern Societies." Cuadernos Europeos de Deusto, no. 59 (October 31, 2018): 63–73. http://dx.doi.org/10.18543/ced-59-2018pp63-73.
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This paper argues that there is a defective understanding of the sociological secularization process and a liberal tradition that takes for granted many problematic notions and subtly determines the logic of the debate on religion in modern societies. While the two issues are not causal factors for the rise of radical right-wing populist movements, they constitute the framework within which the debates on ethno-religious pluralism and its relationship with politics take place. These two unresolved questions hinder a good understanding of the complexity of social phenomena related to religion in contemporary Western societies such as fundamentalism, terrorism, political Islam or the claims of other religious groups to participate in the public sphere. In order to achieve the above goals, the article focuses on four interconnected points. The first briefly reviews secularization theory and secularism as an ideology. The second constitutes a questioning of the liberal framework. The third proposes a particular way of approaching those social phenomena linked to religion. The paper concludes broadly examining the factors related to religion that feed right-wing populist movements.Received: 2 January 2018Accepted: 9 May 2018Published online: 31 October 2018
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PABST, ADRIAN. "The secularism of post-secularity: religion, realism, and the revival of grand theory in IR." Review of International Studies 38, no. 5 (December 2012): 995–1017. http://dx.doi.org/10.1017/s0260210512000447.
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AbstractHow to theorise religion in International Relations (IR)? Does the concept of post-secularity advance the debate on religion beyond the ‘return of religion’ and the crisis of secular reason? This article argues that the post-secular remains trapped in the logic of secularism. First, a new account is provided of the ‘secularist bias’ that characterises mainstream IR theory: (a) defining religion in either essentialist or epiphenomenal terms; (b) positing a series of ‘antagonistic binary opposites’ such as the secularversusthe religious; and (c) de-sacralising and re-sacralising the public square. The article then analyses post-secularity, showing that it subordinates faith under secular reason and sacralises the ‘other’ by elevating difference into the sole transcendental term. Theorists of the post-secular such as Jürgen Habermas or William Connolly also equate secular modernity with metaphysical universalism, which they seek to replace with post-metaphysical pluralism. In contrast, the alternative that this article outlines is an international theory that develops the Christian realism of the English School in the direction of a metaphysical-political realism. Such a realism binds together reason with faith and envisions a ‘corporate’ association of peoples and nations beyond the secularist settlement of Westphalia that is centred on national states and transnational markets. By linking immanent values to transcendent principles, this approach can rethink religion in international affairs and help revive grand theory in IR.
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Sullivan, John. "Theology, Political Theory, and Pluralism. By Kristen Deede Johnson." Heythrop Journal 48, no. 6 (November 2007): 1022–24. http://dx.doi.org/10.1111/j.1468-2265.2007.00353_19.x.
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Jonkers, Peter. "Living as if God exists: Looking for Common Ground in Times of Radical Pluralism." European Journal for Philosophy of Religion 6, no. 1 (March 21, 2014): 111–32. http://dx.doi.org/10.24204/ejpr.v6i1.194.
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This paper offers some comments on some metaphysical and epistemological claims of (critical) theological realism from the perspective of continental philosophy of religion, thereby taking the work of Soskice and Hick as paradigmatic for this kind of philosophical theology. The first comment regards the fact that theological realism considers religious and theological propositions as ways to depict or represent reality, and hence aims to bring them as much as possible in line with scientific ones. Some contemporary French philosophers (ricoeur, lévinas, and marion) criticize such a representing, depicting knowledge of God, because it encapsulates the divine reality in mundane, specifically scientific categories. eventually, theological realism runs the risk of annihilating God’s radical transcendence and reducing religion to an alternative scientific theory. The second comment tries to explore whether one can affirm God’s reality from a practical perspective, as a postulate of reason, and whether such an approach could serve as a common ground for religious and secular (practical) ways of life in times of radical pluralism. This comment begins by investigating the regulative character of Kant’s idea of God as the highest idea of reason, which not only orientates our theoretical enquiries, but also our moral actions. Although this idea is only a heuristic fiction for theoretical reason, God’s existence has to be affirmed on practical grounds, as a symbolic reality that gives orientation to people’s lives.
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Nuryatno, M. Agus. "Islamic Education in a Pluralistic Society." Al-Jami'ah: Journal of Islamic Studies 49, no. 2 (December 24, 2011): 411–31. http://dx.doi.org/10.14421/ajis.2011.492.411-431.
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The focus of this paper concerns how to construct an Islamic education that corresponds to a pluralistic society like Indonesia’s. To answer this question it refers to a theory of religious education that consists of three models: in, at, and beyond the wall. Religious education in the wall is a model of religious education that’s only concern is with its own religion, without connecting it with other religions. The second model is religious teaching at the wall, where students are not only taught about their own religion but is also connected with other religions. The last model is religious education beyond the wall, which means helping students to work together with people of other faiths for peace, justice, and harmony. From these models, the dominant practice of Islamic education is based on the first model, religious teaching in the wall. For this reason, I shall argue that it is necessary to shift the model of Islamic teaching from in to at and beyond the wall, in order for Muslim students to not ignorant of other religions and to make them able to work together with other students of different faiths to combat the common enemy of religions such as violence, poverty, corruption, manipulation, and the like. To make Islamic teachers capable of implementing this model of religious teaching, it is necessary to have types of religiosity that correspond to it, namely inclusive-pluralist religiosity, critical-reflective religiosity, multicultural religiosity, humanist religiosity, and social-active religiosity.[Pertanyaan inti yang hendak dijawab melalui artikel ini adalah bagaimanamengkonstruk pendidikan Islam yang sesuai dengan masyarakat plural seperti Indonesia. Untuk menjawab pertanyaan tersebut, penulis merujuk teori pendidikan agama yang terdiri dari tiga model: in, at, dan beyond the wall. Pendidikan agama in the wall adalah model pendidikan agama yang hanya memperhatikan agama sendiri tanpa mendialogkan dengan agama yang lain. Model kedua, pendidikan agama at the wall, tidak hanya mengajar siswa tentang agama mereka sendiri, tapi juga agama yang lain. Model terakhir adalah pendidikan agama beyond the wall, yang membantu siswa untuk bekerjasama dengan siswa lain meski berbeda agama demi tegaknya perdamaian, keadilan, dan harmoni. Dari ketiga model ini, praktek dominan pendidikan Islam didasarkan pada model pertama, yaitu pendidikan agama in the wall. Untuk itu penulis berargumen bahwa sudah saatnya untuk menggeser model pendidikan agama dari in ke at dan beyond the wall, agar siswa Muslim tahu dan kenal akan agama yang lain dan menjadikan mereka mampu bekerjasama dengan siswa lain yang memeluk agama berbeda dengan tujuan memerangi musuh utama agama, yaitu kekerasan, kemiskinan, korupsi, manipulasi, dan sejenisnya. Agar guru-guru agama Islam mampu menerapkan model pendidikan agama seperti ini, maka mereka perlu memiliki model-model keagamaan yang sesusai dengan spirit tersebut, seperti model keagamaan inklusif-pluralis, kritis-reflektif, multikultural, humanis, dan aktif-sosial.]
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Wibowo, Arif, and Khairil Umami. "DARI PLURALISME DISINTEGRATIF MENUJU PLURALISME INTEGRATIF (Analisis Interaksionisme Simbolik Masyarakat Beda Agama di Kelurahan Karang, Kecamatan Slogohimo, Kabupaten Wonogiri)." Kodifikasia 13, no. 1 (June 25, 2019): 17. http://dx.doi.org/10.21154/kodifikasia.v13i1.1684.
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Pluralisme agama seringkali dijadikan sebagai sarana pemicu timbulnya konflik sosial sehingga pluralisme agama menimbulkan pluralisme yang disintegratif. Penelitian ini bertujuan untuk mengetahui simbol dan makna simbol dalam interaksi sosial masyarakat kelurahan Karang Slogohimo Wonogiri yang mampu menjadikan pluralisme integratif. Untuk mencapai tujuan penelitian ini, peneliti menggunakan pendekatan sosiologi dari pemikiran G.H. Mead tentang interaksionisme simbolik sebagai pisau analisa. Objek sekaligus fokus penelitian ini adalah masyarakat beda agama di kelurahan Karang Slogohimo. Penelitian ini adalah penelitian lapangan dengan metode deskriptif, data dikumpulkan melalui dokumentasi, observasi dan wawancara mendalam. Hasilnya adalah bahwa simbol–simbol yang digunakan masyarakat Karang dalam interaksi sosial secara umum melalui dua bentuk yaitu verbal dan non verbal. Kemudian Pemaknaan atas simbol–simbol tersebut dapat dikatagorikan menjadi tiga yaitu mind, self dan society sebagaimana maksud dari teori interaksionisme simbolik. Mind (pikiran) masyarakat Karang tentu sangat beragam yang dipengaruhi oleh berbagai latar belakang yang berbeda–beda namun ada konsep mind dalam sebagian besar masyarakat Karang beranggapan bahwa agama adalah “ageman, terhadap saudara lain “podho kulit lan balunge” sehingga perbedaan agama tidak menjadi suatu persoalan. Konsep Self (diri) faktor “Me” lebih dominan dari pada faktor “I” sehingga kecenderungan egois tidak begitu tampak. Adapun Konsep Society (masyarakat) mereka memiliki rasa peduli dan ada kecenderungan untuk interaksi sosial dengan masyarakat di sekitarnya, sehingga baik particular other maupun generalized other dapat berfungsi sebagai kontrol sosial yang baik. Religious pluralism is often used as a means of triggering social conflicts so that religious pluralism creates disintegrative pluralism. This study aims to determine the symbols and meanings of symbols in the social interaction of the people of the Wonogiri Karang Slogohimo village that can make integrative pluralism. To achieve the objectives of this study, researchers used the sociological approach of G.H. Mead thinking about symbolic interactionism as a knife of analysis. The object as well as the focus of this research is the religiously diverse community in Karang Slogohimo village. This research is a descriptive field research method, data collected through documentation, observation and in-depth interviews. The result is that the symbols used by the Karang community in general social interaction through two forms, namely verbal and non verbal. Then the meaning of the symbols can be categorized into three, namely mind, self and society as intended by the theory of symbolic interactionism. The mind of the Karang community is certainly very diverse which is influenced by a variety of different backgrounds, but there is a mind concept in most Karang people who think that religion is "ageman, against another brother" podho kulit lan balunge "so that religious differences do not become a problem. The concept of Self factor "Me" is more dominant than the factor "I" so that selfish tendencies are not so visible. The concept of the Society (community) they have a sense of caring and there is a tendency for social interaction with the surrounding community, so that both the other particular and other generalized can function as good social control.
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Sabet, Amr. "The Ambivalence of the Sacred." American Journal of Islam and Society 18, no. 3 (July 1, 2001): 111–15. http://dx.doi.org/10.35632/ajis.v18i3.2007.
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The Ambivalence of the Sacred book attempts to articulate a framework forformulating specific answers, on a case-by-case basis, to three overarchingquestions pertaining to the seemingly ambivalent relationship betweenreligion and violence. First, it seeks to examine conditions under whichreligious actors become violent; secondly, the opposite circumstancesunder which religious actors reject the violence of religious extremistsaccording to the same principles of religious sanctity; and thirdly, thesettings in view of which non-violent religious actors can become agents ofpeacebuilding. The purported goal is to identify and develop means andmethods by which religion may become an instrument of conflict managementand/or resolution instead of being a source of deadly conflicts.Appleby argues that religion can be administered in such a prudent,selective, and deliberate fashion so as to allow it consistently to contributeto a peaceful resolution of conflicts. Additionally, that a new formof conflict transformation --"religious peacebuilding'- is actually takingshape among local communities plagued with violence. In this sense"ambivalence of the sacred projects an awareness that both possibilitiesof life and death reside within the holy.The book is divided into two parts. The first part (chs. 1-5) attempts toelaborate elements of a theory of religion's role in deadly conflict and toaddress the first two overarching questions above. Citing the cases of SouthAfrica and the transformations in Roman Catholic teachings, in response toboth state apartheid violence in the former, and to post-war era pressuresfor pluralism on the latter, chapter 1 examines the paradoxical and ambivalentlogic of the sacred. Chapters 2 and 3 explore the conditions underwhich religious actors legitimate violence as a sacred duty or privilege inlight of the violent forces of ethno-nationalism and religious extremism.Chapter 4 examines the phenomenon of nonviolent religious militancy bylooking at Buddhist peacemaking in Southeast Asia and by introducingtransnational NGO's that work with and among local religious actors. The ...
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Gümüsay, Ali A. "The Potential for Plurality and Prevalence of the Religious Institutional Logic." Business & Society 59, no. 5 (December 7, 2017): 855–80. http://dx.doi.org/10.1177/0007650317745634.
Full textAbstract:
Religion is a significant social force on organizational practice yet has been relatively underexamined in organization theory. In this article, I assert that the institutional logics perspective is especially conducive to examine the macrolevel role of religion for organizations. The notion of the religious logic offers conceptual means to explain the significance of religion, its interrelationship with other institutional orders, and embeddedness into and impact across interinstitutional systems. I argue for intrainstitutional logic plurality and show that specifically the intrareligious logic plurality has been rather disregarded with a relative focus on Christianity and a geographical focus on “the West.” Next, I propose the concept of interinstitutional logic prevalence and show that the religious logic in particular may act as a metalogic due to its potential for uniqueness, ultimacy, and ubiquity. Through illustrations from Islamic Finance and Entrepreneurship, I exemplify implications of logic plurality and prevalence for organizations and societies.