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Artigos de revistas sobre o tema "Religion"

Autor: Grafiati

Publicado: 4 de junho de 2021

Última modificação: 25 de julho de 2025

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1

Sihombing, Edy Syahputra. "Menghidupi Kesejatian Agama: Tawaran yang Menggugat Eksistensi Agama Sebagai Usaha Partisipatif dalam Pembangunan Indonesia." Societas Dei: Jurnal Agama dan Masyarakat 3, no. 2 (2017): 267. http://dx.doi.org/10.33550/sd.v3i2.38.

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ABSTRACK: Since human culture exist, religion is also exist in its variety. Religion has became the mode existence of human being. Basically the religion is the place to which gives space for humans to communicated, meet with the ultimate reality. In the development of human culture, religion is experiencing by a growing change in form and contents. Earlier, religion is a relationship between human and the ultimate reality, that overtime turned into an institutions that has systematically conceptualised doctrine in the form of dogmatic. The purpose of religion also shifted from efforts to more

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Rodríguez García, Sonia E. "Hacia una filosofía fenomenológica de la religión." Investigaciones Fenomenológicas, no. 17 (February 8, 2021): 239. http://dx.doi.org/10.5944/rif.17.2020.29713.

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La fenomenología de la religión es una de las ciencias de las religiones surgida en el siglo XIX. Tras una época dorada, las dificultades epistemológicas y los debates suscitados en torno al estatuto del saber la abocaron a una profunda crisis interna. En la actualidad, existen dos formas de entender la fenomenología de la religión: la primera, como historia comparada de las religiones, centrada en la descripción y clasificación de los fenómenos religiosos; la segunda, como fenomenología hermenéutica, centrada en la comprensión del fenómeno religioso. Ambas corrientes constituyen dos visiones

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Massenzio, Marcello. "Religion et religions." L Homme, no. 185-186 (April 2, 2008): 313–32. http://dx.doi.org/10.4000/lhomme.17642.

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Massenzio, Marcello. "Religion et religions." L'Homme, no. 185-186 (January 1, 2008): 313–31. http://dx.doi.org/10.4000/lhomme.24184.

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

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

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Woodrum, Eric, and Catherine L. Albanese. "America, Religions and Religion." Review of Religious Research 34, no. 4 (1993): 372. http://dx.doi.org/10.2307/3511974.

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Ames, Christine Caldwell. "Medieval Religious, Religions, Religion." History Compass 10, no. 4 (2012): 334–52. http://dx.doi.org/10.1111/j.1478-0542.2012.00836.x.

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Lourenço, Eduardo. "Religion, religions et laïcité." Études Février, no. 2 (2017): 53–63. http://dx.doi.org/10.3917/etu.4235.0053.

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Avec liberté d’esprit et ampleur de vue, l’essayiste Eduardo Lourenço, éminent spécialiste de Fernando Pessoa et de la saudade (la mélancolie portugaise), grand théoricien de l’Europe et fin observateur du monde, revisite non sans poésie les liens d’interdépendance entre laïcité, christianisme et culture européenne.

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Fufa Kufi, Endalew. "Analysis on Portrayal of Wisdom in Customary Religious Thought in Ethiopian Pedagogic Policy and Practices." Journal of Investment, Banking and Finance 2, no. 1 (2024): 01–06. https://doi.org/10.33140/jibf.02.01.21.

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This research dealt with assessing the portrayal of Oromo Belief system in both liberal and secular educational provisions from the past to the present in order to mark the place of ritual and cultural endowments attached to Oromo Governance and Belief Systems.. Contextual discourse analysis was used in order to intensify the gap between religio-cultural and pedagogic/ andragogic practices. The documents were selected through criterion sampling technique. Units of analysis were research articles and textbooks units. In the study, the findings indicated that, the Oromo religious and cultural en

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Ummah, Sofwatul. "POLITICAL RELIGION: MARGINALIZATION OF LOCAL RELIGION IN INDONESIA." Ushuluna: Jurnal Ilmu Ushuluddin 8, no. 1 (2022): 32–44. http://dx.doi.org/10.15408/ushuluna.v8i1.27920.

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This article describes the chronology of recognition of formal religion and marginalization of local religion in Indonesia. Formally, the Indonesian government recognizes the formal religion based on the policy or the constitution in Indonesia. That is Presidental Decree number 1 the year 1965 and Constitution Number 5 the year 1969. According to the constitution, the formal religions are Islam, Christian, Catholic, Hinduism, Buddhism, and Confucianism. But Confucianism was marginalized on the new order of Indonesia based on the decree of the Ministry of Home Affairs year 1974. Because of this

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

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

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Jufri, Muwaffiq, Raphael D. Jackson-Ortiz, Putra Perdana Ahmad Saifulloh, Evis Garunja, and Sonia Ivana Barus. "State Power Limitations on Religion for The Fulfillment of The Constitutional Rights of Indigenous Religion Believers in Indonesia." Journal of Indonesian Constitutional Law 1, no. 3 (2024): 194–220. https://doi.org/10.71239/jicl.v1i3.23.

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This article examines the importance of state power in regulating religion in a limited scope. This is intended to solve classic problems, such as the state immediately fulfilling the constitutional rights of local religious adherents. Even though the Constitutional Court partially recognizes the existence of local religions through decision No.97/PUU-XIV/2016, this decision does not change the legal status of local religions, which are not considered official state religions. This research contributes to efforts to fulfill the right to freedom of religion for followers of Indigenous religions

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Danz, Christian. "Religious Diversity and the Concept of Religion." Neue Zeitschrift für Systematische Theologie und Religionsphilosophie 62, no. 1 (2020): 101–13. http://dx.doi.org/10.1515/nzsth-2020-0004.

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SummaryThe article deals with the concept of religion in the contemporary theology of religions. Many theologians in the current debate work with a general concept of religion. Such a conception of religion unifies the distinctive religious diversities. This article argues that against the background of the previous debate, a theology of religions must proceed from a concept of religion as communication. This concept emerges out of the Christian religious tradition: it carries a particular meaning and hence should not be treated as universally applicable. Starting with a concrete concept of re

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Pramanick, Somnath. "Vivekananda’s Universal Religion: Exploring Its Philosophical Foundations and Contemporary Relevance." RESEARCH REVIEW International Journal of Multidisciplinary 8, no. 6 (2023): 166–70. http://dx.doi.org/10.31305/rrijm.2023.v08.n06.023.

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The concept of “universal religion,” a fresh take on religion, is among Swami Vivekananda’s greatest gifts to humanity. It is not a brand-new religion with fresh text, but rather a fresh outlook on religion and a brand-new spiritual attitude. It makes religions into a principle of human unification by not only encouraging tolerance but also encouraging acceptance of different religions as true. The discovery of universality in all faiths, eliminating their own creeds, dogmas, beliefs, rites, and conventions, is known as universal religion. An adherent of universal religion maintains his or her

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Syukur, Abdul. "Inter-Religious Relations and Methodologi Issues." Jurnal Nyanadassana: Jurnal Penelitian Pendidikan, Sosial dan Keagamaan 1, no. 1 (2022): 38–50. http://dx.doi.org/10.59291/jnd.v1i1.9.

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Every religion teaches its followers to live peacefully and harmoniously with others, both the same and different religion followers. However, the fact shows that relations among religious people are often to be problematical. This is not only because of differences between religions in doctrines and practices but also because of different interpretations (sects) and organizations. This religious conflict obviously will harm the religious people themselves. As humanity, religious people want to live together harmoniously with others, both fellow religion, and different religions, because they

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Kislowicz, Howard. "JUDGING RELIGION AND JUDGES' RELIGIONS." Journal of Law and Religion 33, no. 1 (2018): 42–60. http://dx.doi.org/10.1017/jlr.2018.10.

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AbstractIn liberal democracies with religiously diverse populations, it would be surprising and troubling if a judge relied on a religious text or precept to resolve a legal dispute. It would deeply offend principles of religious freedom if individuals were bound by judicial pronouncement to obey the dictates of a faith they do not share. However, some commentators have long claimed that a person's cultural worldview has an impact on the way they interpret laws and facts, and there is some empirical support for this claim. There is thus reason to expect that judges’ worldviews have some effect

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Díez de Velasco, Francisco. "El miedo y la religión: algunas reflexiones generales." ARYS: Antigüedad, Religiones y Sociedades, no. 14 (May 16, 2018): 23. http://dx.doi.org/10.20318/arys.2017.3985.

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Resumen: Partiendo de un análisis general en la línea de la disciplina Historia de las Religiones, se revisa el binomio miedo y religión tanto en el pasado como en el presente. Se aboga por destacar el interés del tema, pero también por plantear los usos problemáticos que se hacen del miedo para sustentar una estigmatización de ciertos desarrollos religiosos o incluso de las religiones de modo genérico.Abstract: The binomial fear and religion both in past and present is studied in this paper from a general point of analysis in the line of the discipline History of Religions. This paper is comm

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Zubkovskaya, Anastasia A. "On the notion «the fictional religion»." Vestnik of Samara State Technical University. Series Philosophy 5, no. 4 (2023): 5–10. http://dx.doi.org/10.17673/vsgtu-phil.2023.4.1.

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The paper presents a theoretical analysis of the notion of the fictional religion, which is used in religious studies to describe and study various aspects of post-secular culture. Within the framework of the modern post-non-classical type of rationality, the constructivist approach to understanding religion has become quite popular. In this regard, it is proposed to consider the term fictional religion (and related concepts, such as parody religion, invented religion, imaginary religion, etc.). as reflections of the problem of intentional creation of religious movements, which is a specific f

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Rustamov, Bobomurod. "RELIGION AND REFORMS RELIGIOUS EDUCATION IN NEW UZBEKISTAN." American Journal of Political Science Law and Criminology 04, no. 05 (2022): 49–53. http://dx.doi.org/10.37547/tajpslc/volume04issue05-09.

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The new image of Uzbekistan, which is being renewed by the world's leading initiatives in this direction, is being presented to the world community. In turn, it deserves high recognition and support from the international community. The article discusses reforms in religion and religious education in New Uzbekistan.

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Saleh, Saba Nawfal, and Muhammad Hadi Shehab. "Features of the Jewish religion, doctrinal, legal, and moral." Islamic Sciences Journal 14, no. 1-1 (2023): 109–24. http://dx.doi.org/10.25130/jis.23.14.1.1.6.

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The heavenly religions that were known in this world and had their written laws are three religions, which are the Jewish religion, the Christian religion and the Islamic religion, and before these religions, people’s religion was according to what came from an oral approach by the prophets and messengers, except for what was said about the scriptures of Abraham, and it was a judgment There are no legal rulings in it, and each of these three monotheistic religions had what distinguishes one from the other, in terms of features and characteristics that made each of them an identity with which t

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Laycock, Joseph. "Laughing Matters." Bulletin for the Study of Religion 42, no. 3 (2013): 19–26. http://dx.doi.org/10.1558/bsor.v42i3.19.

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The term “parody religion” is used to describe movements that deliberately mimic the elements of established religions and are intentionally absurd. It is generally assumed that people create and participate in parody religions primarily for their own amusement. However, the participants of parody religions occasionally demand to be taken seriously by invoking the legal rights and privileges that Western democracies afford to traditional religions. This article examines two such cases involving The Neo-American Church and the Church of the Flying Spaghetti Monster. It is argued that the true f

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

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What is a religion? As Socrates might have asked: What feature do all and only religions share in virtue of which they are religions? This question may seem misguided. Confronted with the diversity of behaviour called ‘religious’, we may easily doubt the existence of a single feature that explains the religiosity of every religion. To use Wittgenstein's term, there may only be a `family resemblance’ between religions, a network of features generally shared, most of which belong to each religion, no one of which belongs to every religion. Efforts to produce the single defining feature tend to s

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

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

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Reeh, Niels. "A Relational Approach to the Study of Religious Survival Units." Method & Theory in the Study of Religion 25, no. 3 (2013): 264–82. http://dx.doi.org/10.1163/15700682-12341261.

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Abstract The article departs from the finding that religious texts and actors relate to other religions as for instance The Old Testament relates to Canaanites, the New Testament to Jews, Pagans etc. A consequence of this inter-relatedness of religion is that religion can be studied as a relational phenomenon and that religions are engaged in a more or less intense struggle against other competing religions. Further, using John Searle’s notion of collective subjectivity, the article posits that religions are in fact an example of such collective subjectivity (Searle 1995). In this perspective,

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

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

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

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

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

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

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Araneda, Jorge. "Reseña Religions as Brands: New Perspectives on the Marketization of Religion and Spirituality." Cultura y Religión 9, no. 1 (2015): 129–32. http://dx.doi.org/10.61303/07184727.v9i1.594.

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Jean-Claude Usunier y Jörg Stolz conjuntamente editan Religions as Brands: New Perspectives on the Marketization of Religion and Spirituality obra que a lo largo de sus 218 páginas de exhaustivo análisis, explora los desafíos de la sociología de la religión poniendo en relieve las actuales condiciones del capitalismo neoliberal y la economía de la religión en el espacio globalizado (McLeod 2007). Enmarcándose siempre dentro de las discusiones entre cómo comunicar las culturas de consumo y la secularización (Stolz 2010).

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Harahap, Indra, and Lidia Afni. "PANDANGAN MASYARAKAT SEI KEPAYANG TERHADAP ILMU PERBANDINGAN AGAMA." Studia Sosia Religia 5, no. 1 (2022): 30. http://dx.doi.org/10.51900/ssr.v5i1.12171.

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<em>Religion and religious life are inseparable elements of human life and the cultural system of mankind. Since the beginning of human culture, religion and religious life have been symptomatic in life, even giving the style and form of all cultural behavior. Religion and religious behavior grow and develop from a sense of human dependence on supernatural powers that they feel as the source of their life. Comparative Religion Science is a science that studies the origin of the formation of a religion, the characteristics and structure of a religion as well as what problems are contained

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SEYHAN, Beyazıt Yaşar. "Evrensel Bir Dinin Tanımının İmkânı Hakkında Bazı Yorumlar." International Journal of Social Sciences 8, no. 36 (2024): 669–88. https://doi.org/10.52096/usbd.8.36.33.

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Defining terms is one of the most fundamental tasks in social sciences. Scholars have long emphasized the necessity of creating a universal definition of religion that encompasses all religions and the associated sub-concepts. This study aims to examine definitions of religion proposed by certain psychologists of religion and provide a qualitative interpretation of definitions found in key sources within the field of the psychology of religion, attempting to develop universal definitions from the perspective of religious psychology. Experts in the field have not sufficiently reflected on the d

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

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

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Van Den Heever, Gerhard. "Diversity: Religions and the Study of Religion." Religion and Theology 11, no. 3-4 (2004): 199–218. http://dx.doi.org/10.1163/157430104x00096.

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AbstractIn this essay an overview of the theoretical issues pertaining to the collection of essays assembled is given. Addressing the issue of dizversity in religions and in the study of religion the argument is made that religions as lived phenomena constitute discursive formations in which diversity as a problem is an index of encounter. However it is especially the way this strategy of reducing the many to the one in the history of theorising religion that comes in view. In this context, the political nature of religion as discourse and the discourse of the study of religion is discussed wi

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Manese, Rohit Mahatir. "Pembatasan Kebebasan Beragama Dan Berkeyakinan Di Indonesia Serta Implikasinya." Societas Dei: Jurnal Agama dan Masyarakat 8, no. 1 (2021): 85–107. http://dx.doi.org/10.33550/sd.v8i1.209.

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This article aims to describe caused the restriction of religion and belief freedom and its implications in Indonesia. The author’s argument on the ownership that limitation of the religion and belief freedom in Indonesia which have mainstreams about religious values and blasphemy. It causes diversity in Indonesia to limited pluralism experience. With the perspective of pluralism, limiting the religion and belief freedom is carried out by the state makes ancestral religions which is not declared as official religions. Apart from making the state that recognizes only six religions, this stateme

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MUSHIPU MBOMBO, Dieudonné. "La religion chrétienne, une religion tardive greffée sur des identités particulières." Cahiers des Religions Africaines 4, no. 7-8 (2023): 165–89. http://dx.doi.org/10.61496/vrvm9363.

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Résumé - La religion chrétienne est tardive. Elle vient trouver chez les Juifs, chez les Occidentaux ainsi qu’en Afrique, des religions établies qui constituent, avec un ensemble de mythes qui les entourent, le pivot identitaire de ces peuples. Chez les Juifs comme chez les Occidentaux, ces anciennes religions sont respectées et présentées comme des terreaux préparatifs à l’accueil historique de la religion chrétienne dans une perspective dialogale. Cela devrait être pareil pour la religion traditionnelle africaine, et pour l’Afrique en quête de son identité face à la mondialisation.

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Condro, Kuncoro. "Memahami Pluralisme." SANCTUM DOMINE: JURNAL TEOLOGI 6, no. 2 (2020): 1–24. http://dx.doi.org/10.46495/sdjt.v6i2.36.

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The idea of pluralism is developing of religious thought, arises by influenced of development of cultural thought, ideology, certain interests, and the power interest. Also the situation of new religions, enter and meet the old religion. At the first, religion is generally exclusivist, but tolerance interest develop it to be inclusive, and finally pluralist, so does for Christianity, as well as other religions. There is truth in each religion, itsmust be respected, but righteous and savetyjust only in its own religion and belief. The real pluralism rejects the notion of every religion can br

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Hamid, Abdul. "Pluralitas Agama Menurut Tokoh-Tokoh Agama Dayak." Jurnal Ilmiah Ilmu Ushuluddin 17, no. 2 (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 rel

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Tayob, Abdulkader. "Religion after Critique." Religion and Theology 31, no. 1-2 (2024): 93–113. http://dx.doi.org/10.1163/15743012-bja10074.

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Abstract In the last few decades, religion and its terms have shown to be implicated in projects of colonial modernity. While this critique of religion is now generally accepted, the term continues to be used in the field with little regard to its history and its colonial construction. This essay aims to bring greater attention to the continuing relevance of religion in contemporary society as articulated in postcolonial scholarship. It proposes closer attention to the critique of religion in the work of David Chidester, Talal Asad and Charles Long. Two distinct dimensions of religion are iden

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Kim, Hee Sun. "Religion Helps and Religion Hinders: the Psychological Functions of Religion." Korean Society of Minjung theology 38 (December 31, 2022): 129–58. http://dx.doi.org/10.58302/madang.2022..38.129.

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In this article, I would like to see how a religion function one’s mind. In order to do so, I will begin with reviewing Freud and Kohut’s thoughts on religion. Although their emphasis on the function of religion would be different, it can be said that the religion affects people’s minds both positively and negatively. Religious addiction can be an example of a negative side of religion; religion has a positive function in that it gives hope and comfort to human beings. Having said that, I wonder how religion would function in the psyche of Korean Christian women when facing domestic violence b

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Wang, Meng, and Lining Gan. "Religion and Corporate Innovation." Business and Management Studies 4, no. 1 (2018): 81. http://dx.doi.org/10.11114/bms.v4i1.3001.

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Innovation ability is an important factor to measure firms’ strength and is vital to the long-term development of the enterprises, previous studies have shown that financial position and corporate governance can have effects on corporate innovation, but put little attention on the informal system which may influence on innovation. This article selects religion as one of the informal system and tries to explore the impact of religion on the innovation input and output of enterprises. Using the data of A-sh are listed companies from 2008 to 2015, the empirical results show that there is a signif

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Malik, Mohd Ashraf. "WESTERN METHODOLOGY TO STUDY RELIGION WITH SPECIAL REFERENCE TO COMPARATIVE RELIGION." Indonesian Journal of Interdisciplinary Islamic Studies 4, no. 1 (2020): 35–56. http://dx.doi.org/10.20885/ijiis.vol4.iss1.art3.

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The systematic study and comparison of religions have traversed a long path since Max Muller wrote Comparative Mythology in 1856. Muller had predicted about the ‘Science of Religion’ (Religionswissenschaft) as the ‘Science’ that is based on an impartial and truly scientific comparison of all, or at all events, of the most important religions of mankind. Such an approach was developed in contrast to the reductionist tendencies as found in the anthropological, sociological and psychological theories put forward by the scholars as E. B. Tylor, James Frazer, Herbert Spencer, Emile Durkheim, and Si

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Altman, Michael J. "“Religion, Religions, Religious” in America: Toward a Smithian Account of “Evangelicalism”." Method & Theory in the Study of Religion 31, no. 1 (2019): 71–82. http://dx.doi.org/10.1163/15700682-12341454.

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Abstract Jonathan Z. Smith’s essay “Religion, Religions, Religious” is a foundational essay in the study of “religion” as a taxonomic category. The essay itself makes three interrelated arguments that situate religion in Western intellectual history and argue that “religion” is a term scholars define to suit their own intellectual purposes. Though the essay, and Smith’s work overall, have had a major influence in religious studies, that influence has not reached deeply into the study of American religious history. Using Smith’s essay as a guide, this essay offers a brief application of his arg

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Langthaler, R. "Kants „moralisch-bestimmter Monotheismus“ – eine an der „wahren Aufklärung“ orientierte Kritik an Lessings Ringparabel?" Kantian journal 39, no. 2 (2020): 46–79. http://dx.doi.org/10.5922/0207-6918-2020-2-3.

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Numerous passages in the context of Kant’s philosophy of religion show without doubt his acquaintance with Lessing. But apart from the obvious affinity and agreement between Kant and Lessing with regard to many substantial questions, serious differences cannot be overlooked; the frequently diagnosed closeness and widely suspected “harmony” between the two is probably also the primary reason why important factual differences and controversial aspects have so far usually been neglected or ignored in research, although they still continue to raise problems and controversies in the context of the

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González-Rodríguez, Mª Cruz. "Para una historiografía de la religión hispanorromana en el marco de la civitas: el paradigma de los cultos locales en el noroeste." REVISTA DE HISTORIOGRAFÍA (RevHisto) 28 (May 18, 2018): 73. http://dx.doi.org/10.20318/revhisto.2018.4208.

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Resumen: Esta contribución pretende ofrecer un balance historiográfico de los trabajos más significativos llevados a cabo en el presente siglo sobre la religión hispanorromana (s. I-s. III d. C.) y reflexionar sobre los avances conseguidos en la investigación con respecto al s. XX. El camino que trazamos se centra en los logros alcanzados en tres cuestiones básicas: los sacerdocios; los cultos (con especial atención a los cultos locales del Noroeste) y los lugares de culto. Para finalizar se apuntan las lagunas y los caminos que aún quedan por recorrer.Palabras clave: Religión hispanorromana,

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Mohammad, Saud, and Ismail Kadala Murutha. "Understanding Al-Fārūqī’s Methodology of Studying Religion." ‘Abqari Journal 26, no. 1 (2022): 32–47. http://dx.doi.org/10.33102/abqari.vol26no1.333.

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Ismāʿīl Rājī al-Fārūqī (1921-1986) was one of the foremost Muslim scholars to engage in academic study of religion in the modern age. One of his tremendous contributions to this field was his methodology of studying religion which he believed was a theology-free approach based on universal rational thought acceptable and applicable to all religions. Al-Fārūqī disagreed with Western approaches in studying religion because he believed they were either too subjective or too reductionist. This article aims to reveal Al-Fārūqī’s views on Western approaches to studying religion, and at the same, it

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Hakiki, Ach, Dody S. Truna, and Neng Hannah. "Faith in Flux: Exploring Religion's Role in a Globalized World." Hanifiya: Jurnal Studi Agama-Agama 8, no. 1 (2025): 1–16. https://doi.org/10.15575/hanifiya.v8i1.42034.

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This article examines the dynamics of religion in the era of globalization based on perspectives outlined in the book Living Religions by Mary Pat Fisher and Robin Rinehart. Globalization has significantly influenced the practice and role of religion in modern society. On one hand, globalization creates opportunities for religious pluralism, cross-cultural dialogue, and the dissemination of universal values. On the other hand, it also presents challenges such as radicalization, interfaith conflicts, and the process of secularization. Using a descriptive-analytical approach, this article explor

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Pye, Michael. "Religion: Shape and Shadow." Numen 41, no. 1 (1994): 51–75. http://dx.doi.org/10.1163/156852794x00030.

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AbstractThis paper gives the verbatim text of an inaugural lecture given at Lancaster University in May 1992. The first part distinguishes between the "shape" of religion as reflective observers seek to discern it and the shadow cast upon it by the assumptions of the various religions themselves. The second part offers a new view of the "shape" of contemporary Japanese religion, in order briefly to illustrate what is meant by discernment of the shape of religion. The third part sets out a view of Religious Studies for universities which takes account both of the plurality of religions and, wit

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Ko, Byoung-chul. "‘Inventing’ Religion and Pseudo-religion in the 2022 National Curriculum on Religions." Journal of Daesoon Academy of Sciences 46 (September 30, 2023): 1–32. http://dx.doi.org/10.25050/jdaos.2023.46.0.1.

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

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

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Listari, Icha Dwi. "Pancasila and Religion." JED (Jurnal Etika Demokrasi) 8, no. 3 (2023): 334–50. https://doi.org/10.26618/jed.v8i3.10237.

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The background of this article is the values of Pancasila and religion. The religion that is adhered to by each individual, has the basics that have been reflected in Pancasila. However, as times change, Pancasila is always compared to a religion in which religion is the main guideline. Religion is paramount in everyday life, even though Pancasila values can be said to be in accordance with religious teachings. As for the author's goals in making articles, namely: 1) To understand Pancasila and Religion 2) To understand the relationship between Pancasila and Religion. In accordance with the au

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Bouvier, Agnès. "Guerre et religions, guerres de Religion." MLN 128, no. 4 (2013): 713–22. http://dx.doi.org/10.1353/mln.2013.0057.

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