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Religion
Kinds of Religion Terms modified by Religion Selected AbstractsFORGIVENESS AND FUNDAMENTALISM: RECONSIDERING THE RELATIONSHIP BETWEEN CORRECTIONAL ATTITUDES AND RELIGION,CRIMINOLOGY, Issue 3 2000BRANDON K. APPLEGATE Although research typically has failed to establish a relationship between religious affiliation and correctional attitudes, recent assessments have revealed that fundamentalist Christians tend to be more punitive than are nonfundamentalists. These studies have advanced our understanding considerably, but their conceptualization of religion and correctional attitudes has been limited. Using a statewide survey, the present study demonstrates that compassionate as well as fundamentalist aspects of religious beliefs are related to public correctional preferences. Further, our results reveal that religion influences support for rehabilitation as well as punitiveness. These findings suggest the need for scholars to think more broadly about the role of religion in criminology. [source] ECONOMICS, RELIGION AND THE DECLINE OF EUROPE,ECONOMIC AFFAIRS, Issue 4 2004Niall Ferguson This article asks whether there is any casual connection between the contemporaneous decline in industriousness and religiosity in Europe over the past 25 years. In the United States working hours and levels of religious faith and observance have held steady or even increased over this period. But in most European countries they have declined together. Could this be a posthumous vindication of Max Weber's thesis about the Protestant work ethic and the rise of capitalism? Though there clearly are some important links between religion and economic behaviour, the article concludes that the evidence does not perfectly fit Weber's theory, which emphasised abstinence rather than consumption as a determinant of economic development. [source] RELIGION AND POLITICS: NEW RELIGIOUS SITES AND SPATIAL TRANSGRESSION IN ISRAEL,GEOGRAPHICAL REVIEW, Issue 2 2008Noga Collins-Kreiner ABSTRACT. In order to view the establishment of new religions centers and how they are received by local populations, I analyze such basic geographical concepts as scale, space, location, and image. I see how these can alter the perception and further refine the concept of spatial transgression in three case studies in Israel: the building of the Mormon Center in Jerusalem, the establishment of the Bahá,í Gardens in Haifa, and the struggle to build a mosque in Nazareth. In this article I seek to identify the factors influencing the presence or absence of conflict to help explain the different "stories" revealed. The article also constitutes an addition to the literature on Israeli (and Palestinian) religiogeographical controversies by focusing on nonmainstream or nondominant cases and by comparing the relative roles of different factors that shape the success or failure of spatial transgressions in religious geography. [source] MODERNITY BETWEEN US AND THEM: THE PLACE OF RELIGION WITHIN HISTORY,HISTORY AND THEORY, Issue 4 2006DAVID GARY SHAW First page of article [source] HISTORY AND RELIGION IN THE MODERN AGEHISTORY AND THEORY, Issue 4 2006CONSTANTIN FASOLT ABSTRACT This essay seeks to clarify the relationship between history and religion in the modern age. It proceeds in three steps. First, it draws attention to the radical asymmetry between first-person and third-person statements that Wittgenstein's Philosophical Investigations rescued from the metaphysical exile to which it had been condemned by Descartes's definition of the self as a thing. Second, it argues that religion is designed to alleviate the peculiarly human kind of suffering arising from this asymmetry. Third, it maintains that history relies on the same means as religion in order to achieve the same results. The turn to historical evidence performed by historians and their readers is more than just a path to knowledge. It is a religious ritual designed to make participants at home in their natural and social environments. Quite like the ritual representation of the death and resurrection of Christ in the Mass, the historical representation of the past underwrites the faith in human liberty and the hope in redemption from suffering. It helps human beings to find their bearings in the modern age without having to go to pre-industrial churches and pray in old agrarian ways. History does not conflict with the historical religions merely because it reveals them to have been founded on beliefs that cannot be supported by the evidence. History conflicts with the historical religions because it is a rival religion. [source] PARADIGMS BEHIND (AND BEFORE) THE MODERN CONCEPT OF RELIGIONHISTORY AND THEORY, Issue 4 2006CATHERINE BELL ABSTRACT This essay identifies five paradigms that are basic to understanding the historical emergence and uses of the generic idea of "religion" in the Christian cultures of Europe and America. The spread of this concept has been sufficiently thorough in recent centuries as to make religion appear to be a "social fact," to use Durkheim's phrase, rather than so many cultural expressions and different social practices. The supremacy of Euro-American culture,and an academy still saturated with Christian ideas,has enjoined other cultures and forms of religiosity to conform to this idea of religion; for these cultures contentment with the status quo can vie with the anxieties of influence, including "modernization." The key paradigms discussed are the following: Christianity as the prototype; religion as the opposite of reason; the modern formulation of "world religions"; the cultural necessity of religion; and critical analysis of the Western "construction" of religion. These paradigms demonstrate the limits on theoretical variety in the field, the difficulty in making real changes in set ways of thinking, and productive foci for interdisciplinary methods of study. [source] SECULARISM AND STATE POLICIES TOWARD RELIGION, THE UNITED STATES, FRANCE, AND TURKEY by Ahmet T. KuruJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 4 2009JONATHAN FOX No abstract is available for this article. [source] WOMEN AND RELIGION IN THE AFRICAN DIASPORA: KNOWLEDGE, POWER, AND PERFORMANCE edited by R. Marie Griffith and Barbara Dianne SavageJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 1 2009STEPHEN D. GLAZIER No abstract is available for this article. [source] WOMEN, RELIGION, AND SPACE: GLOBAL PERSPECTIVES ON GENDER AND FAITH edited by Karen M. Morin and Jeanne Kay GuelkeJOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 3 2008JENNIFER MCKINNEY No abstract is available for this article. [source] ESALEN: AMERICA AND THE RELIGION OF NO RELIGION.JOURNAL FOR THE SCIENTIFIC STUDY OF RELIGION, Issue 3 2007By Jeffrey J. Kripal No abstract is available for this article. [source] RELIGION, PACIFISM, AND THE DOCTRINE OF RESTRAINTJOURNAL OF RELIGIOUS ETHICS, Issue 2 2006Christopher J. Eberle ABSTRACT The doctrine of restraint is the claim that citizens and legislators ought to restrain themselves from making political decisions solely on religious grounds. That doctrine is normally construed as a general constraint on religious arguments: an exclusively religious rationale as such is an inappropriate basis for a political decision, particularly a coercive political decision. However, the most common arguments for the doctrine of restraint fail to show that citizens and legislators ought to obey the doctrine of restraint, as we can see by reflecting on those arguments as they bear on the Agapic Pacifist's rationale for denying that even legitimate political authorities may use lethal military force. [source] RACE, RELIGION, AND THE CONTRADICTIONS OF IDENTITY: A THEOLOGICAL ENGAGEMENT WITH DOUGLASS's 1845 NARRATIVEMODERN THEOLOGY, Issue 1 2005J. KAMERON CARTER This essay is about identity and the place of religion and theology in how it is thought about and performed. I purse this subject through a theologically informed reading of the 1845 Narrative of the Life of Frederick Douglass. Taking Douglass's Narrative as emblematic of how identity continues to be conceived, I explain what is promising in the close link forged between religion, theology and culture. The promise of Douglass's Narrative resides in the emancipatory politics of race that it produces and the creative use of the theology of Easter in that politics. But I also explore the contradictions arising from that link,in particular, Douglass's oppressive gender politics. To overcome this problem, I conclude the article by pushing Douglass's cultural reading of identity and the Cross in a more robust theological direction, a direction that gestures towards a theology of Israel and of Pentecost. [source] THE CONTINUUM COMPANION TO RELIGION AND FILM edited by William L. Blizek FILM, LACAN AND THE SUBJECT OF RELIGION: A PSYCHOANALYTIC APPROACH TO RELIGIOUS FILM ANALYSIS by Steve NolanNEW BLACKFRIARS, Issue 1035 2010KEITH TESTER No abstract is available for this article. [source] FAITH IN A HARD GROUND: ESSAYS ON RELIGION, PHILOSOPHY AND ETHICS BY G.E.M. ANSCOMBENEW BLACKFRIARS, Issue 1034 2010MICHAEL PAKALUK First page of article [source] SHINTO: BEYOND "JAPAN'S INDIGENOUS RELIGION"RELIGIOUS STUDIES REVIEW, Issue 3 2006Article first published online: 7 NOV 200 First page of article [source] BOTH HISTORIAN OF RELIGION AND PHENOMENOLOGIST: THE WORK OF HANS-JOACHIM KLIMKEIT (1939-1999)1RELIGIOUS STUDIES REVIEW, Issue 3-4 2005Ulrich Vollmer First page of article [source] BY ITS FRUITS: CONTEMPORARY EMPIRICAL PSYCHOLOGY OF RELIGIONRELIGIOUS STUDIES REVIEW, Issue 1-2 2005Leonard M. Hummel First page of article [source] HABERMAS, REASON, AND THE PROBLEM OF RELIGION: THE ROLE OF RELIGION IN THE PUBLIC SPHERETHE HEYTHROP JOURNAL, Issue 6 2007PHIL ENNS First page of article [source] UNDERSTANDING HUME'S NATURAL HISTORY OF RELIGIONTHE PHILOSOPHICAL QUARTERLY, Issue 227 2007P.J.E. Kail Hume's ,Natural History of Religion' offers a naturalized account of the causes of religious thought, an investigation into its ,origins' rather than its ,foundation in reason'. Hume thinks that if we consider only the causes of religious belief, we are provided with a reason to suspend the belief. I seek to explain why this is so, and what role the argument plays in Hume's wider campaign against the rational acceptability of religious belief. In particular, I argue that the work threatens a form of fideism which maintains that it is rationally permissible to maintain religious belief in the absence of evidence or of arguments in its favour. I also discuss the ,argument from common consent', and the relative superiority of Hume's account of the origins of religious belief. [source] The Role of Religion in the HIV/AIDS Intervention in Africa: a Possible Model for Conservation BiologyCONSERVATION BIOLOGY, Issue 4 2008Stephen Mufutau Awoyemi No abstract is available for this article. [source] Laďcité in Reverse: Mono-Religious Democracies and the Issue of Religion in the Public SphereCONSTELLATIONS: AN INTERNATIONAL JOURNAL OF CRITICAL AND DEMOCRATIC THEORY, Issue 1 2010Nadia Urbinati First page of article [source] Naturalism, Secularism, and Religion: Habermas's Via MediaCONSTELLATIONS: AN INTERNATIONAL JOURNAL OF CRITICAL AND DEMOCRATIC THEORY, Issue 1 2010Richard J. Bernstein First page of article [source] Being Human: Race, Culture, and Religion , By Dwight N. HopkinsCONVERSATIONS IN RELIGION & THEOLOGY, Issue 2 2007Maureen Dallison Kemeza First page of article [source] Christian Critics: Religion and the Impasse in Modern American Social Thought by Eugene McCarraherCONVERSATIONS IN RELIGION & THEOLOGY, Issue 1 2003Article first published online: 23 MAY 200 Reviewed by Kelton Cobb, p.16 Responce by Eugene McCarraher, p.27 [source] Science, religion and modernityCRITICAL QUARTERLY, Issue 4 2005STEPHEN GAUKROGER There is a widespread view that the centrality of science in our culture is due to the spectacular nature of its achievements, which derive in large part from the fact that it is answerable to nothing but reason and evidence. As a consequence it is believed to be untinged by historical or cultural factors, which can therefore be ignored, making science something which in essence has no context, historical or otherwise. Science has emerged on this view because it managed to free itself from religion and because it adopted a critical, adversarial method. In reality, the situation is quite different. Religion was in the driving seat during the period of the emergence of a scientific culture in the West, and it was always history rather than science that posed the threat to religion. Moreover, a commitment to critical, adversarial method was often rejected as argument for its sake in the crucial early development of science. A more balanced and informed view of just what happened is called for. [source] Religion, World Order, and Peace: An Indigenous African PerspectiveCROSSCURRENTS, Issue 3 2010Wande Abimbola No abstract is available for this article. [source] Religion in Urban America Program Chicago ConversationsCROSSCURRENTS, Issue 3 2008Elfriede Wedam [source] The Effectiveness of Jobs Reservation: Caste, Religion and Economic Status in IndiaDEVELOPMENT AND CHANGE, Issue 3 2007Vani K. Borooah ABSTRACT This article investigates the effect of jobs reservation on improving the economic opportunities of persons belonging to India's Scheduled Castes (SC) and Scheduled Tribes (ST). Using employment data from the 55th NSS round, the authors estimate the probabilities of different social groups in India being in one of three categories of economic status: own account workers; regular salaried or wage workers; casual wage labourers. These probabilities are then used to decompose the difference between a group X and forward caste Hindus in the proportions of their members in regular salaried or wage employment. This decomposition allows us to distinguish between two forms of difference between group X and forward caste Hindus: ,attribute' differences and ,coefficient' differences. The authors measure the effects of positive discrimination in raising the proportions of ST/SC persons in regular salaried employment, and the discriminatory bias against Muslims who do not benefit from such policies. They conclude that the boost provided by jobs reservation policies was around 5 percentage points. They also conclude that an alternative and more effective way of raising the proportion of men from the SC/ST groups in regular salaried or wage employment would be to improve their employment-related attributes. [source] Editorial: Is Religion Back?DIALOG, Issue 3 2010Dirk Evers First page of article [source] Religion, Nature, and Sexual DiscourseDIALOG, Issue 1 2009Whitney Bauman No abstract is available for this article. [source] | |||||||||||||||||||||||||||||||||||||||||||||||||