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Artículos de revistas sobre el tema "Religious aspects of Anarchism"

Autor: Grafiati

Publicado: 4 de junio de 2021

Última modificación: 1 de febrero de 2022

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Bargawa, Waterman Sulistyana, Eko Kurniawan Wibowo y Muhammad Tri Aditya. "Tolerance in A Plural Society: Revealing The Humility of The Sampetan Village Community". Social, Humanities, and Educational Studies (SHEs): Conference Series 4, n.º 4 (23 de abril de 2021): 194. http://dx.doi.org/10.20961/shes.v4i4.50611.

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<p>The diversity of race, religion, ethnicity, art and culture in a nation is a potential for intolerance in the form of conflicts with nuances of diversity. In fact, diversity creates the value of local wisdom in the sense of diversity. The motto puts tolerance in a strategic domain. Incomplete understanding of religion and radical attitudes that are developing globally make tolerance difficult to materialize. Various studies on the development of a tolerance model have been carried out, but this model is only based on religious, educational, and cultural perspectives. Philosopische grondslag in this study is used to expose community harmony to solve problems of intolerance and radicalism. This study used a qualitative approach, beginning with collecting information from literature studies, collecting data using observation techniques, interviews, as well as documentation, reduction, presentation, and drawing conclusions or data verification. The objectives of this study are (a) to examine the praxis of tolerance based on the philosopische grondslag that has been applied in society, (b) to develop a tolerance model to prevent intolerance and religious deradicalization based on practice to increase peace in society. The results of the study found the values of the Pancasila philosopische grondslag as a habit adopted by a pluralistic society. The case study of the implementation of philosopische grondslag in Sampetan village Boyolali is manifested in the spirit of tolerance and working together to avoid anarchism and radicalism. All of these aspects are the basis for increasing order in society in general.</p>

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Anwar, Syaiful. "ISLAMIC EDUCATION AND LIBERATION FROM FEUDALISM". Historia: Jurnal Pendidik dan Peneliti Sejarah 11, n.º 1 (23 de julio de 2018): 1. http://dx.doi.org/10.17509/historia.v11i1.12129.

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This article aimed at describing Islamic Education strategies and functions in liberating humankind from feudalism. Islam Believes that everybody’s status is equal, one thing that makes him different is his piety. There are Three harmonious relationships can be identified; those are the relationship between human being and God “Allah SWT” (Habblun min Allah, theological aspect), between human being and other human being (Hablun min al-nas, athropo-sociological aspect), and between human being and the natural environment (Hablun min al-‘alam, cosmological aspect). These harmonious relationships are the manifestation of perfect faithfulness of a Muslim to Allah SWT.In the religious dimension, the main purpose of Islam is to develop awareness and understanding about the meaning and of human’s life in relation to God. Meanwhile, in terms of social dimension, the purpose of Islamic Education is to develop understanding of harmonious relationship, either between human beings or between human being with the environment. In this context, human beings hold the responsibility for restraining a society from obstinacy, inanity, and anarchism. In this respect, the concept of liberalism in Islamic Education is to place teachers and students in a harmonious relationship. This relationship is to create learning atmosphere which is based on the principle of democratic and two-way relationship.

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Khubni Maghfirotun y Eka Nur Mahzumah. "IMPLEMENTASI PENDIDIKAN BERBASIS ADAB DALAM PENGEMBANGAN KARAKTER". JURNAL CENDEKIA 12, n.º 1 (23 de marzo de 2020): 63–72. http://dx.doi.org/10.37850/cendekia.v12i1.88.

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The morality / character of the nation's students has collapsed. This is marked by the rise of bullying, child anarchism, mass contests, free sex and so on. Seeing the importance of the role of etiquette in human life, the education world should think more seriously about the concept of planting etiquette in its students, so that the introduction and cultivation of etiquette must begin at an early age. Rasulullah SAW has taught that the example is the main factor of success in educating children. Exemplary is also the best method in children's education, especially in the early childhood period. On this basis the research formulated the formulation of the problem namely (1) How is the concept of Adab in SDI Ar-Roudloh Miru? (2) How is the Implementation of Adab Based Education in SDI Ar-Roudloh Miru-Sekaran-Lamongan? This study uses qualitative research and case studies as its research design. Research subjects in this study were students at SDI Ar-Roudloh. Data collection techniques used were observation, semistructural interviews and documentation. Data were analyzed using the Miles and Huberman model, namely data reduction, data presentation, and drawing conclusions. The data checking technique uses triangulation techniques. The results of this study include: (1) the formation of students' character at SDI Ar Roudloh is with the Applicative Religious concept. This is evidenced by the existence of Boarding School since students go up to fourth grade. This is expected to be more intensive in applying civilized values that are prioritized by the institution. The etiquette values emphasized and prioritized at SDI Ar Roudloh in this case are divided into three aspects namely; Judging from the pattern of attitudes and behavior to God, patterns of behavior to fellow human beings, patterns of behavior to nature. (2) in implementing civilized education for the formation of students' character by applying the religious concept with the details of the sub-chapters above, there are several stages in order to obtain maximum results, before implementing and informing the values of civilized education to students. In this case the researcher classifies into three stages; first; Socialization, second; Implementation and third; Evaluation.

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Morgan, W. J. "Simone Weil’s Lectures on Philosophy: A Comment". RUDN Journal of Philosophy 23, n.º 4 (15 de diciembre de 2019): 420–29. http://dx.doi.org/10.22363/2313-2302-2019-23-4-420-429.

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The purpose of this article is to introduce the reader to some intellectual origins of Simone Weil’s philosophy through a summary of and comment on her Lectures on Philosophy (1978) given when she was a teacher at a girls’ school at Roanne in the Loire region of central France. The article provides a comment on Simone Weil’s Lectures on Philosophy. There is a brief Introduction followed by a summary of Weil’s life which indicates her various interest as a religious thinker, mystic, anarchist, and political activist and some of the important academic commentaries on these aspects of her life and work. The source of the Lectures on Philosophy edited by her pupil Anne Reynaud-Guérithault is then discussed followed by a detailed summary of and comment on the Lectures themselves. They are grouped under five headings which are considered in turn. These are: The materialist point of view; after the discovery of mind; politics and social theory; ethics and aesthetics; miscellaneous topics and essay plans. There is a further discussion of Simone Weil’s later philosophical thought which shows that what she published reveals classical learning and intellectual quality, but also the several antimonies with which she struggled in her thinking, the two major influences on her thought being Ancient Greece and Christianity. There is a short Conclusion and Bibliography.

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SCOTT, NIALL. "Anarchism and Health". Cambridge Quarterly of Healthcare Ethics 27, n.º 2 (6 de marzo de 2018): 217–27. http://dx.doi.org/10.1017/s0963180117000561.

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Abstract:This article looks at what anarchism has to offer in debates concerning health and healthcare. I present the case that anarchism’s interest in supporting the poor, sick, and marginalized, and rejection of state and corporate power, places it in a good position to offer creative ways to address health problems. I maintain that anarchistic values of autonomy, responsibility, solidarity, and community are central to this endeavor. Rather than presenting a case that follows one particular anarchist theory, my main goal is to raise issues and initiate debate in this underresearched field in mainstream bioethics.

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Vareikis, Žilvinas. "The Beginnings of the Anarchist Concept of Freedom in the Teaching of the Greek Cynics and Chinese Philosophical Daoists". Dialogue and Universalism 31, n.º 1 (2021): 255–70. http://dx.doi.org/10.5840/du202131116.

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This paper links the beginnings of anarchism to the works of some ancient Greek Cynic philosophers. Its reflections are also visible in the Chinese Daoist civilizational paradigm, so comparatively relevant ideas developed by the Greek Cynics are analysed in relation to the Chinese Daoists ideas. Basing on the surviving works by the representatives of the above-mentioned schools or only fragments of these works, the author of the paper draws attention to the aspects of social behaviour and social activities of the thinkers of the civilizational paradigms in question. These aspects are discussed in the light of the idea of anarchism, which helps to reveal distinctive contents of values. These contents are fundamentally different from the models of anarchism of the New Ages that are oriented towards the transformation of social structure or its individual systems. The radical idea of social revolution was not important to the Greek Cynics and the Chinese Daoists, although, in the course of time, there have been attempts to link these ideas with revolutionary attitudes. However, due to the ideological divide and the divide in values, the author of the paper sees no basis for a more detailed comparative analysis of the ideas of anarchism of the New Ages and ancient anarchism.

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Frazer, Elizabeth J. "The diversity of tactics: Anarchism and political power". European Journal of Political Theory 18, n.º 4 (10 de marzo de 2016): 553–64. http://dx.doi.org/10.1177/1474885115627558.

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This review essay focusses on Gelderloos's normative theory of diversity of tactics. The book is worth serious attention by political theorists because of its sustained analysis of violence, nonviolence, tactics and strategy, but the normative theory fails. The essay endorses Gelderloos's nuanced analysis of the violence-nonviolence distinction and aspects of his account of tactics-strategy-goals. But the concepts ‘state' and ‘politics' are both treated by him in an overly simple way. Although aspects of his account show how complex any state-society distinction is, in other contexts he suggests that it is easy for actors to divide state enemies from oppressed society friends. He rejects politics as the capture of state power for dominating and self-interested purposes, and dismisses all other aspects of political power, institutions and relationships. He thereby denies any role for politics in the sustainability of the anarchist activism he wishes to defend and endorse. In particular his disavowal of any political power base to coalitions, means that coalitional action can only be depicted as evanescent and episodic, while anarchist action is premissed on putting fellow actors who are not comrades beyond the realm of care of concern.

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Baverel, Clifford. "Modern Anarchism in Social Movements". Emulations - Revue de sciences sociales, n.º 19 (30 de marzo de 2017): 71–88. http://dx.doi.org/10.14428/emulations.019.002.

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Le mouvement Occupy Wall Street, depuis ses débuts en 2011, a été relié à la théorie et à la pratique anarchiste par différents universitaires tels que David Graeber, Nathan Schneider et Mark Bray. Cependant, Occupy n’est pas un cas isolé dans l’histoire des mouvements sociaux. Le mouvement s’est développé à un moment où les manifestations des courants anti-néolibéral et pro-démocratie — à la fois locales et mondiales —, qui étaient apparues à la fin du XXe siècle, ont atteint un point culminant. En quelques années, des manifestations, des révoltes et des protestations sociales se sont répandues à travers le monde, au Nord comme au Sud. Cela va des printemps arabes en 2011 au mouvement de Gezi Park en 2013, en passant par les protestations en Grèce, le mouvement des Indignés et Occupy Wall Street. Cet article s’intéresse à la présence d’idées et de pratiques anarchistes au sein de ces mouvements, apparus au début des années 2010. Il s’appuie sur des études qui portent sur les aspects politico-économiques de ces mouvements. On pose comme hypothèse que si l’anarchisme est lié aux mouvements des années 2010 c’est au travers de ses valeurs et de ses pratiques politiques et économiques. En effet, la période qui précède les mouvements des années 2010 – –qui s’étale du milieu des années 1990 jusqu’en 2010 – a vu le développement des mouvements anti-néolibéral, altermondialiste et pro-démocratie. Ainsi, le point de contestation central qui caractérise ces mouvements – que l’on qualifiera de mouvements de la 3e vague – est donc bien politico-économique. Les études empiriques utilisées comme base de travail pour cet article ne montrent pas toutes de façon explicite le lien qui existe entre ces mouvements et l’anarchisme, mais elles révèlent cependant l’usage de pratiques politiques et économiques alternatives qui peuvent être considérées comme anarchisantes – proches des idées anarchistes sans le mentionner clairement. La présence d’idées et de pratiques anarchistes au sein des mouvements des années 2010 montre ainsi un lien avec la réémergence de l’anarchisme, sous la forme du post-anarchisme, depuis le milieu des années 1990 et dont le développement est étroitement lié au mouvement altermondialiste. Sous cette nouvelle forme, l’anarchisme a tendance à s’éloigner de son passé violent du XIXe siècle. Ainsi, même si l’anarchisme n’est pas mentionné comme tel dans la presse grand public, il existe au travers de nouveaux mouvements tels que l’alter-mondialisme et les expériences de démocratie directe.

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Rauf, Feisal Abdul. "In God We Trust". American Journal of Islam and Society 22, n.º 3 (1 de julio de 2005): 76–82. http://dx.doi.org/10.35632/ajis.v22i3.1695.

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Question 1: Who are the moderate Muslims, and what are their beliefs andpolitics?FAR: The debate among the participants shows that while the term moderateMuslim is problematic, there is a need to define the attitudinal differencebetween Muslims who can be worked with from those who cannot. Isuggest that the defining feature is between those who believe in a pluralist,multicultural, multi-religious societal contract that allows for differencesof opinions within an over-arching construct, as opposed to thosewho believe in a societal contract that has no space for other religions, ethnicities,or cultures, or even intra-Islamic differences of opinion.1The latter attitude leads to the phenomenon known as “Islamist terrorism,”the modern-day version of the seventh-century Kharijites, who foughtand ultimately assassinated Ali, Prophet Muhammad’s son-in-law, and who,over the following century, developed a political philosophy that justifiedmurdering fellow Muslims, including innocent women and children.Contemporary Muslims need to support that aspect of the war on terror thatis a true jihad against all forms of terrorism, known in classical Islamicjurisprudence as hirabah, and anarchic terrorism that tears the social fabricessential to well-functioning societies. But this cannot be done withoutsimultaneously purging Muslim societies of some other modern “isms” thathave “terrorized” Muslims and still continue to deny them their inalienablehuman rights under the Shari`ah ...

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Rutkevich, Alexey M. "Conservative Anarchism. French Critics of the “Anthropological Mistake”". History of Philosophy 25, n.º 2 (2020): 81–95. http://dx.doi.org/10.21146/2074-5869-2020-25-2-81-95.

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G. Orwell once called himself “anarchist tory”, the collocation “anthropological mistake” belongs to British theologian J. Milbank, characterizing so liberal thought. These expressions are used today by two French philosophers, Jean-Claude Michea and Alain de Benoist. Though they came from opposing political camps, both are ready to define themselves “populists” and “conservative anarchists”. Their common enemy is contemporary liberalism. This article is a description of this polemics, especially with liberal anthropology. Their difference with many critics of political or economic liberalism lies in their belief that liberalism is a totality, and the core of all the aspects of this doctrine (economy, law, politics) is represented by the vision of man in liberal philosophy, which have a long history. This genealogy of liberalism, proposed by French thinkers, is the main theme of the article.

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Magid, Shaul. "Defining Christianity and Judaism from the Perspective of Religious Anarchy". Journal of Jewish Thought & Philosophy 25, n.º 1 (23 de mayo de 2017): 36–58. http://dx.doi.org/10.1163/1477285x-12341276.

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This essay explores Martin Buber’s rendering of Jesus and the Ba‘al Shem Tov as two exemplars of religious anarchism that create a lens through which to see the symmetry between Judaism and Christianity. The essay argues that Buber’s use of Jesus to construct his view of the Ba‘al Shem Tov enables us to revisit the “parting of the ways” between Judaism and Christianity through the category of the religious anarchist.

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Maftuchah, Farichatul. "DIALOG DAN TOLERANSI (SEBUAH ALTERNATIF DAKWAH DI TENGAH PLURALITAS AGAMA)". KOMUNIKA: Jurnal Dakwah dan Komunikasi 9, n.º 1 (23 de enero de 2017): 60–68. http://dx.doi.org/10.24090/komunika.v9i1.830.

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Religious plurality potentially can causes collisions, conflicts, violence and anarchic attitude among people who have different faiths. This is because every religion has the exclusive aspect in the form of truth claims, namely the recognition that their religion is the correct one, whereas any religion embraced by different people is wrong. Pluralism should be understood not only by knowing its existence, but also by real and active participation towards the plurality. To foster peace in this era of plurality, one of the workable alternatives is to build tolerance through dialogue. A pluralist should interact with a variety of religions with open mind, learning and respecting his/her dialogue partners as well as showing a commitment to his/her own religion in order to avoid relativism in religion. Pluralitas agama berpotensi melahirkan benturan, konflik, kekerasan dan sikap anarkhis terhadap pemeluk agama lain. Hal ini dikarenakan setiap ajaran agama mempunyai aspek eksklusif berupa truth claim yaitu satu pengakuan bahwa agama yang dianutnya adalah yang paling benar, konsekuensinya adalah agama yang dipeluk oleh orang yang berbeda adalah salah. Pluralisme tidak hanya dipahami hanya dengan mengakui kemajemukan saja, namun yang dimaksud adalah keterlibatan aktif terhadap realitas kemajemukan tersebut. Untuk menumbuhkan kedamaian di era pluralitas ini alternatif yang bisa dilaksanakan adalah membangun toleransi dengan dialog. Bagi seorang pluralis dalam berinteraksi dengan aneka ragam agama tidak hanya dituntut untuk membuka diri, belajar dan menghormati mitra dialognya, tetapi tetap harus commit terhadap agama yang dianutnya, karena dengan demikian relativisme agama dapat dihindari.

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Bevir, Mark. "The Rise of Ethical Anarchism in Britain, 1885–1900". Historical Research 69, n.º 169 (1 de junio de 1996): 143–65. http://dx.doi.org/10.1111/j.1468-2281.1996.tb01848.x.

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Abstract In the nineteenth century, anarchists were strict individualists favouring clandestine organization and violent revolution: in the twentieth century, they have been romantic communalists favouring moral experiments and sexual liberation. This article examines the growth of this ethical anarchism in Britain in the late nineteenth century, as exemplified by the Freedom Group and the Tolstoyans. These anarchists adopted the moral and even religious concerns of groups such as the Fellowship of the New Life. Their anarchist theory resembled the beliefs of counter-cultural groups such as the aesthetes more closely than it did earlier forms of anarchism. And this theory led them into the movements for sex reform and communal living.

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Cleminson, Richard. "Anarchists for health: Spanish anarchism and health reform in the 1930s. Part I: Anarchism, neo-malthusianism, eugenics and concepts of health". Health Care Analysis 3, n.º 1 (febrero de 1995): 61–67. http://dx.doi.org/10.1007/bf02197195.

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Barsalini, Glauco. "PODER E RELIGIÃO NA CONTEMPORANEIDADE: UM DIÁLOGO ENTRE RATZINGER, HABERMAS E AGAMBEN". INTERAÇÕES - Cultura e Comunidade 10, n.º 18 (31 de diciembre de 2015): 162. http://dx.doi.org/10.5752/p.1983-2478.2015v10n18p162.

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<div class="page" title="Page 1"><div class="layoutArea"><div class="column"><p><span>R</span><span>ESUMO </span></p><p><span>O debate travado entre o filósofo Jürgen Habermas e o cardeal Joseph Ratzinger publicado, no Brasil, com o nome </span><span>Dialética da Secularização: </span><span>sobre razão e religião, é inspirador. Enquanto, em uma posição liberal, Habermas defende o império da razão prática como âncora do pluralismo entre religiosos e entre não religiosos e religiosos, Ratzinger propugna pela anterioridade do criador a qualquer projeto humano, e pela existência de um </span><span>ethos </span><span>ocidental que correlacione razão com religião. Longe das perspectivas liberal e conservadora, Giorgio Agamben pensa uma nova forma de relacionamento humano. Reflete sobre a possibilidade da inoperosidade ou da despotencialização/desativação da política violenta imposta pelo Estado e pelo mercado. Em </span><span>O Reino e a Glória </span><span>denuncia a centralidade do elemento religioso nas formas de vida política, jurídica e material do mundo ocidental e, em </span><span>Profanações</span><span>, propõe a subversão da vinculação da religião com as formas institucionais de poder. Neste artigo coloca-se, lado a lado, o pensamento liberal do formulador da teoria do agir comunicativo, o conservador - de Bento XVI - e, por fim, o anárquico, do jusfilósofo italiano, tendo por objeto o problema da religião na sua conexão com as instituições políticas, jurídicas e econômicas. </span><span>P</span><span>ALAVRAS</span><span>-C</span><span>HAVE</span><span>: </span><span>Secularização. Religião. Poder. Política. Linguagem. </span></p><p><span>A</span><span>BSTRACT </span></p><p><span>The debate between philosopher Jürgen Habermas and Cardinal Joseph Ratzinger - entitled The Dialectics of Secularization: On Reason and Religion - is inspiring. While Habermas liberally defends practical reason as the anchor of pluralism among religious people and among religious and non-religious people, Ratzinger advocates the creator’s precedence to any human project and the existence of a Western Ethos that correlates reason with religion. Far from liberal and conservative perspectives, Giorgio Agamben considers a new type of human relationship. He reflects on the possibility of the inoperosity or disempowerment/decommissioning of the violent policts imposed by the State and by the market. In The Kingdom and the Glory, Agamben criticizes the centrality of the religious element in the political, legal, and material aspects of life in the Western world, and, in </span>Profanations, he proposes the subversion of associating religion with institutional forms of power. This study compares the liberal point of view of the formulator of the theory of communicative action, the conservative thought of Pope Benedict XVI, and the anarchic thinking of the Italian, legal philosopher, considering the issue of religion and its relationship with political, legal and economic institutions.</p><div class="page" title="Page 2"><div class="layoutArea"><div class="column"><p><span>K</span><span>EYWORDS</span><span>: </span><span>Secularization. Religion. Power. Policy. Language. </span></p></div></div></div></div></div></div>

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Cleminson, Richard. "Dr Félix Martí Ibáñez's 'Considerations on Homosexuality' and the Spanish Anarchist Cultural Project". Anarchist Studies 28, n.º 1 (1 de marzo de 2020): 84–99. http://dx.doi.org/10.3898/as.28.1.04.

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This article places a reconsideration of the Spanish anarchist doctor Félix Martí Ibáñez's work on sexual morality and, in particular, homosexuality within the dual historiographical framework of scientific ideas and anarchism's own history of engagement with these subjects. It argues that recent developments in the writing of the history of anarchism have paid far more attention to the articulation of cultural issues within anarchist movements as part of their overall contestation against the 'bourgeois', religious and capitalist world and sets this article within this renewed framework. The thought of Félix Martí Ibáñez is assessed not for its supposed 'scientificity' but for what it tells us about the eclectic nature of Spanish anarchism at the time and for what such thought signifies for today's libertarian movement.

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Frantz, Thomas T., Barbara C. Trolley y Michael P. Johll. "Religious aspects of bereavement". Pastoral Psychology 44, n.º 3 (enero de 1996): 151–63. http://dx.doi.org/10.1007/bf02251401.

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Christopher, Elphis. "Religious aspects of contraception". Reviews in Gynaecological and Perinatal Practice 6, n.º 3-4 (septiembre de 2006): 192–98. http://dx.doi.org/10.1016/j.rigapp.2006.05.003.

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Laycock, Joseph. "Religious Aspects of Pseudoarchaeology". Nova Religio 22, n.º 4 (1 de mayo de 2019): 89–95. http://dx.doi.org/10.1525/nr.2019.22.4.89.

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While pseudoarchaeology often presents claims in a scientific register, it favors fantastic or romantic theories of the past over the findings of professionalized archaeology. As archaeologists have attempted to interpret pseudoarchaeology, it has been implied that it often resembles religion more than science, both in terms of its epistemology and the types of worldviews it is deployed to legitimate. This article synthesizes the work of the authors in this special issue of Nova Religio to further articulate these “religious” aspects of pseudoarchaeology.

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Mauro, Mario. "Religious Aspects of Politics". European View 11, n.º 2 (diciembre de 2012): 157–61. http://dx.doi.org/10.1007/s12290-012-0239-x.

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Sultanova, F. "RELIGIOUS TOLERANCE: SOCIOLOGICAL ASPECTS". BULLETIN Series of Sociological and Political sciences 73, n.º 1 (30 de diciembre de 2020): 128–32. http://dx.doi.org/10.51889/2021-1.1728-8940.20.

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The article deals with the issues of religious tolerance in modern society. The Republic of Kazakhstan represents multiethnic, polyconfessional, polycultural society. In this regard huge attention is paid to the general ideas of equivalence of all people. At the global level, a number of specially designed documents and regulations have been developed and adopted. Emergence of religious tolerance logically intertwines with such concepts as free-thinking, toleration, laicisation. Experience of our country shows that various religions and faiths can be quite compatible, coexist peacefully and effectively.

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Shaffer, Kirwin R. "Freedom Teaching: Anarchism and Education in Early Republican Cuba, 1898-1925". Americas 60, n.º 2 (octubre de 2003): 151–83. http://dx.doi.org/10.1353/tam.2003.0113.

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Many individuals say to me: “those ideas that you profess are very good, but, who straightens men out? Who is capable of convincing an egoist that he ought to give up his egoism?” To this one can answer: in the same way that a religious person has convinced him to sacrifice himself for religious beliefs, and in the same way that the patriot has taught him to die defending his flag. For men to be able to live in a state of anarchy, they must be educated and this is precisely the work that has been done by those generous people who have been educators throughout the ages. To them is owed the existence of synthetization. Without these athletes of thought, progress would be in its infancy.–Julián Sánchez “¿Qué es la libertad?”Following independence from Spain in 1898, Cubans hoped to create a new independent, more egalitarian nation built on the dreams of numerous well-known revolutionaries like José Martí and Antonio Maceo as well as lesser known radicals like the anarchists Enrique Creci, Enrique Messonier, and Adrián del Valle. Like so many of their fellow residents on the island, though, the anarchists quickly grew disillusioned with independence. Their disillusionment rested on repeated U.S. military occupations, a business and commercial class that put individual profits over the well-being of all, a government that seemed to repress labor and the popular classes in order to curry favor with international and national investors, and educational systems that anarchists charged taught obedience and subservience instead of freedom.

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23

KAZMI, ZAHEER. "AUTOMATIC ISLAM: DIVINE ANARCHY AND THE MACHINES OF GOD". Modern Intellectual History 12, n.º 1 (27 de octubre de 2014): 33–64. http://dx.doi.org/10.1017/s1479244313000309.

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This essay explores how particular variants of “Muslim anarchism”, as distinct forms of radical anti-authoritarian religion, subvert conventional approaches to Islamic hermeneutics by drawing on intellectual traditions and discursive strategies external to them. Through recourse to the mutuality between autonomy and automatism, most notably in Western avant-garde and countercultural aesthetics, it elucidates the import of automatic transcendence and retro-futurist imaginaries as novel interpretative techniques for spiritual emancipation in radically libertarian approaches to Islam. My aim is to show how the rich, multivalent concept of automatism, neglected in studies of social and religious phenomena, can be a useful way of elucidating the hermeneutics of specific strands of Muslim anarchism. In doing so, the paper also challenges received understandings of “radical” Islam and the restrictive polarity between militancy and liberalism that has come to frame discussion on global Islam. To this end, I focus on the thought of Peter Lamborn Wilson (aka Hakim Bey), Michael Muhammad Knight and Yakoub Islam.

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24

Kniss, Katrina. "Beyond Revolution, Beyond the Law: Christian Anarchism in Conversation with Giorgio Agamben". Political Theology 20, n.º 3 (13 de octubre de 2018): 207–23. http://dx.doi.org/10.1080/1462317x.2018.1533200.

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25

Sterba, Christopher M. "Immigrants Against the State: Yiddish and Italian Anarchism in America by Kenyon Zimmer". American Jewish History 100, n.º 4 (2016): 585–87. http://dx.doi.org/10.1353/ajh.2016.0071.

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26

Mitrofanova, Anastasia. "Religious Aspects of International Terrorism". Serbian Political Thought 4, n.º 2 (2011): 49–61. http://dx.doi.org/10.22182/spt.422011.2.

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27

Bruzzone, P. "Religious Aspects of Organ Transplantation". Transplantation Proceedings 40, n.º 4 (mayo de 2008): 1064–67. http://dx.doi.org/10.1016/j.transproceed.2008.03.049.

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28

Jahoda, Gustav y Pascal Boyer. "Cognitive Aspects of Religious Symbolism." Man 29, n.º 3 (septiembre de 1994): 759. http://dx.doi.org/10.2307/2804404.

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29

Wentworth, William M. y Pascal Boyer. "Cognitive Aspects of Religious Symbolism". Journal for the Scientific Study of Religion 33, n.º 1 (marzo de 1994): 82. http://dx.doi.org/10.2307/1386640.

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30

Smythe, Dion. "The euthanasia debate: religious aspects". International Journal of Palliative Nursing 10, n.º 7 (julio de 2004): 366. http://dx.doi.org/10.12968/ijpn.2004.10.7.14582.

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31

Newell, Michael E. "How the normative resistance of anarchism shaped the state monopoly on violence". European Journal of International Relations 25, n.º 4 (14 de mayo de 2019): 1236–60. http://dx.doi.org/10.1177/1354066119848037.

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Rather than an assumption of statehood, the state’s monopoly on the legitimate use of force is better understood as a normative ideal that regulates behavior, and constitutes states as the sole legitimate authority on violence. Existing literature on this norm has explored its development in response to piracy in the early to mid-1800s, but it has overlooked significant developments that occurred in response to the violence of transnational anarchist terrorism. Anarchist philosophers in the late 1800s resisted the normative basis of the state monopoly on violence and articulated their own competing claims. While their normative ideas failed to gain widespread acceptance, they elicited significant responses by states. In the Rome Conference of 1898 and the St. Petersburg Protocol, states reiterated the constitutive aspects of the state monopoly norm, and articulated new, deeper obligations to coordinate anti-anarchist policies. State officials considered a protean form of collective security against the anarchists, and applied the state monopoly norm to the control of the violence of individual, rather than corporate, non-state actors for the first time. Similar to trends identified in existing literature on the state monopoly norm, this article notes that the response to the anarchists was bolstered by their perception as “outsiders of authority,” or violators of core constitutive norms of state authority. This trend and these broader historical dynamics are explained with reference to theoretical literature on normative resistance.

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32

Martynov, Mikhail. "The problem of the “border” in the anarchist discourse". Przegląd Wschodnioeuropejski 8, n.º 2 (21 de marzo de 2019): 329–39. http://dx.doi.org/10.31648/pw.3591.

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The subject of this paper is the problem of the “border” in the anarchist discourse. The analysis is based on a number of key texts written primarily by Russian anarchists from the end of the nineteenth century to the beginning of the twenty-first century. The author also examines some of the texts of contemporary American anarchism. The main attention is paid to three different aspects of the conceptualization of the “border” in the anarchist discourse: the anarchist idea of travel, the problem of the “border” in the context of the Russian languagespecific view of the world, as well as the “border” as a phenomenon of the text.

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33

Ito, Takeshi. "Political Economy: Capturing the Wholeness of Social Relations and Ecological Contexts". Journal of Asian Studies 80, n.º 2 (mayo de 2021): 399–405. http://dx.doi.org/10.1017/s0021911821000188.

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Undeniably, one of the rare characteristics of James C. Scott's scholarship is that his analytical insights are widely recognized in many fields beyond political science and Asian studies. Scott's contributions to the vast literatures of agrarian and environmental studies, the theory of hegemony and resistance, development studies, postcolonial studies, state formation, and anarchism, to name just a few, are recognized by scholars of diverse disciplines as new standards that challenge widely accepted assumptions and theories and reveal underappreciated aspects and untold narratives of social history—particularly for those who, under normal conditions, do not raise their voice and did not have letters to leave records.

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34

ROBINSON, SUZANNE. "Smyth the anarchist: fin-de-siècle radicalism in The Wreckers". Cambridge Opera Journal 20, n.º 2 (julio de 2008): 149–80. http://dx.doi.org/10.1017/s0954586709002456.

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AbstractThis essay explores the roots of Ethel Smyth's opera The Wreckers (1903–04), composed to a libretto by H. B. Brewster, in fin-de-siècle debates on the legal and religious regulation of morality. Taking into account Smyth's jaundiced use of Cornish history, the contribution of Brewster's professed individual anarchism and sexual libertarianism, and Smyth's willingness to parody and manipulate musical conventions in order to reinforce radical ideals, it views the work both as a reflection of its authors' engagement with modernism and as a herald of Smyth's subsequent contribution to militant feminism.

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35

Natal'ya, Ovechkina. "Ethnic and religious aspects of development". Ideas and Ideals 2, n.º 4 (21 de diciembre de 2015): 107–16. http://dx.doi.org/10.17212/2075-0862-2015-4.2-107-116.

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36

U.T., Alzhanbaeva y Zairova N.Sh. "The religious aspects of Turkic dastans". Journal of Oriental Studies 79, n.º 4 (2016): 128–33. http://dx.doi.org/10.26577/jos-2016-4-898.

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37

Schwarz, Silke. "Religious aspects in psychiatry and psychotherapy". International Journal of Human Rights in Healthcare 11, n.º 2 (14 de mayo de 2018): 109–15. http://dx.doi.org/10.1108/ijhrh-07-2017-0031.

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Purpose The purpose of this paper is to explore the role of religion in psychiatry and psychotherapy and it introduces a context-oriented approach to religion. Design/methodology/approach The paper opted for a selective literature review to highlight significant issues with regard to mainstream psychology. Findings It provides a short summary on the historical neglect and exclusion from clinical practice and shows how religion was integrated into the mainstream of psychotherapy and psychiatry. A quantitative and universalistic approach to religion is dominant. The widespread approach to religious coping by Pargament is presented as well as related findings with regard to religion and mental health. Research limitations/implications The paper includes implications for the development of a context-oriented inclusion of religion and encourages for associated empirical research. Originality/value With a critical inclusion of contexts, professionals may stay alerted to the issue that health and disorders are not ontological facts but contain moral codes of a current society. It takes the social context and unequal power relations as the starting point for a partisan cooperation with the affected persons.

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Kamolova, Kimyohon. "SECULAR AND RELIGIOUS ASPECTS OF FAITH". Theoretical & Applied Science 40, n.º 08 (30 de agosto de 2016): 40–42. http://dx.doi.org/10.15863/tas.2016.08.40.9.

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39

Cornille, C. (Catherine). "Double Religious Belonging: Aspects and Questions". Buddhist-Christian Studies 23, n.º 1 (2003): 43–49. http://dx.doi.org/10.1353/bcs.2003.0007.

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40

Bartunek, Jean M., N. J. Demerath III, Peter D. Hall, Terry Schmitt y Rhys H. Williams. "Sacred Companies: Organizational Aspects of Religion and Religious Aspects of Organizations". Administrative Science Quarterly 44, n.º 3 (septiembre de 1999): 629. http://dx.doi.org/10.2307/2666970.

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41

Weston, Beau, N. J. Demerath, Peter Dobkin Hall, Terry Schmitt y Rhys H. Williams. "Sacred Companies: Organizational Aspects of Religion and Religious Aspects of Organizations". Sociology of Religion 61, n.º 2 (2000): 234. http://dx.doi.org/10.2307/3712290.

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42

Kniss, Fred, N. J. Demerath III, Peter Dobkin Hall, Terry Schmitt y Rhys H. Williams. "Sacred Companies: Organizational Aspects of Religion and Religious Aspects of Organizations." Social Forces 78, n.º 1 (septiembre de 1999): 397. http://dx.doi.org/10.2307/3005819.

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43

Boyer, Pascal. "Cognitive aspects of religious ontologies: how brain processes constrain religious concepts". Scripta Instituti Donneriani Aboensis 17, n.º 1 (1 de enero de 1999): 53–72. http://dx.doi.org/10.30674/scripta.67243.

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A cognitive study of religion shares some of its concerns with traditional approaches in cultural anthropology or the history of religion: It aims to explain why and how humans in most cultural groups develop religious ideas and practices, and why these have recurrentand enduring features. By contrast with other approaches, however, a cognitive approach centres on one particular set of factors that influence the emergence and development of religion. The human mind is a complex set of functional capacities that were shaped by natural selection and evolved, not necessarily to build a coherent or true picture of the world and certainly not to answer metaphysical questions, but to solve a series of specific problems to do with survival and reproduction. A crucial aspect of this natural mental make-up is that humans, more than any other species, can acquire vast amounts of information through communication with other members of the species. A cognitive study takes religion as a set of cultural representations, which are acquired by individual minds, stored and communicated to others. In this paper the author presents some general features of the cognitive study of religious concepts, and then presents in detail a framework that emphasizes the role of universal cognitive constraints on the acquisition and representation of religious ontologies, and presents anthropological and cognitive data that supports the model.

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44

Kosiewicz, Jerzy. "Scientific Tourism, Aspects, Religious and Ethics Values". Physical Culture and Sport. Studies and Research 62, n.º 1 (1 de junio de 2014): 83–93. http://dx.doi.org/10.2478/pcssr-2014-0014.

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Abstract The presented paper focuses primarily on the tourism activities of teaching staff at universities and other research institutions. This applies in particular to travel during which the principal purpose is, inter alia, various exploratory internships, conferences, trips as a guest professor or a visiting professor under the auspices of the Erasmus and Erasmus Mundus programs. These peregrinations require extra effort, not only with regards to teaching and research duties, but also present opportunities to confront, test and evaluate one’s own research results and outlook with new listeners in new locations in different environments. This travel especially applies to the foreign environment, a situation that presents high degrees of professional, scientific and linguistic challenges, resulting in increased contributions and activity to the specific field of science. Regardless of the workload and the difficulties of the discussed travel, such travel can also bring about much personal satisfaction: a) due to a sense of a well done job as a result of meeting expectations of the employer and the host placed on the 'messenger of science' and b) due to the pleasure associated with those tourist experiences having autotelic and pragmatic (instrumental) overtones

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45

Steinberg, StevenM. "Cultural and religious aspects of palliative care". International Journal of Critical Illness and Injury Science 1, n.º 2 (2011): 154. http://dx.doi.org/10.4103/2229-5151.84804.

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Moncher, Frank J. y Allan M. Josephson. "Religious and spiritual aspects of family assessment". Child and Adolescent Psychiatric Clinics of North America 13, n.º 1 (enero de 2004): 49–70. http://dx.doi.org/10.1016/s1056-4993(03)00092-0.

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47

Forsythe, Elizabeth. "Religious and Cultural Aspects of Family Planning". Journal of the Royal Society of Medicine 84, n.º 3 (marzo de 1991): 177–78. http://dx.doi.org/10.1177/014107689108400326.

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48

Piven, Sviatoslav. "Religious Aspects of the Contemporary Fantasy Fiction". NaUKMA Research Papers. Literary Studies 1 (26 de diciembre de 2018): 114–20. http://dx.doi.org/10.18523/2618-0537.2018.114-120.

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49

Braukamper, Ulrich. "Aspects of Religious Syncretism in Southern Ethiopia". Journal of Religion in Africa 22, n.º 3 (agosto de 1992): 194. http://dx.doi.org/10.2307/1580916.

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EDWARDS, DAVID W. "RELIGIOUS ASPECTS OF MONUMENTAL PROPAGANDA IN 1918*". Canadian-American Slavic Studies 26, n.º 4 (1992): 29–62. http://dx.doi.org/10.1163/221023992x00037.

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