Home About us Contact
|
Home About us Contact | ||
|
|
||
Religious Persons (religious + person)
Selected AbstractsArt As Religious Commitment: Kafka's Debt to Kierkegaardian Ideas and their Impact on his Late StoriesGERMAN LIFE AND LETTERS, Issue 4 2000Leena Eilttä Although Kafka's reception of Kierkegaardian ideas has received much critical attention the critics have so far paid little heed to similarities between Kierke-gaard's religious and Kafka's aesthetic views. My intention in the following is to show that in spite of Kafka's critical remarks on his philosophy, Kierkegaard's definition of a religious person influenced his description of the artist's existence in Erstes Leid (1922), Ein Hungerkünstler (1922) and Josefine, die Sängerin oder das Volk der Mäuse (1924). In these stories Kafka turns Kierkegaard's ideas about spiritual inwardness and passionate attitude towards religious life into artistic inwardness and passionate attitude towards art. He also describes how devotion that these artists feel towards their art leads to their solitude and how their lives reflect suffering, doubt and despair which is similar to Kierkegaard's description of religious suffering. Kafka's critical remarks on Kierkegaard's philosophy should therefore be understood as a clear rejection of Kierkegaard's Protestant theology, although these same ideas gave him inspiration to formulate his views on the artist's existence. [source] The Couple That Prays Together: Race and Ethnicity, Religion, and Relationship Quality Among Working-Age AdultsJOURNAL OF MARRIAGE AND FAMILY, Issue 4 2010Christopher G. Ellison A substantial body of research has shown that relationship quality tends to be (a) lower among racial and ethnic minorities and (b) higher among more religious persons and among couples in which partners share common religious affiliations, practices, and beliefs. However, few studies have examined the interplay of race or ethnicity and religion in shaping relationship quality. Our study addresses this gap in the literature using data from the National Survey of Religion and Family Life (NSRFL), a 2006 telephone survey of 2,400 working-age adults (ages 18,59), which contains oversamples of African Americans and Latinos. Results underscore the complex nature of the effects of race and ethnicity, as well as religious variables. In particular, we found that couples' in-home family devotional activities and shared religious beliefs are positively linked with reports of relationship quality. [source] Politics of God or Politics of Man?POLITICAL STUDIES, Issue 3 2007Deprivation in Predicting Support for Political Violence in Israel, The Role of Religion This study examines the associations between religious affiliation and religiosity and support for political violence through a nationwide sample of Israeli Jews and Muslims. Based on structural equation modeling, the findings show that by and large Muslims are more supportive of political violence than Jews and more religious persons are less supportive of political violence. Deprivation, however, was found to mediate these relations, showing that the more deprived , whether Muslims or Jews, religious or non-religious persons , are more supportive of political violence. The explanatory strength of religion and deprivation combined in this manner was found to be stronger than any of these variables on their own. The findings cast doubt on negative stereotypes both of Islam and of religiosity as promoting political violence. They suggest that governments which want peace at home, in Israel as elsewhere, would do well to ensure that ethnic and religious differences are not translated into, and compounded by, wide socio-economic gaps. [source] THE ENCOUNTER BETWEEN FAITHS AND AN ,AESTHETIC ATTITUDE'THE HEYTHROP JOURNAL, Issue 1 2007DAVID CHEETHAM This paper contains a discussion of the idea of using what could loosely be called an ,aesthetic attitude' (stemming largely from Kantian notions of disinterest and explicitly articulated by such writers in the 20th century as Edward Bullough and Jerome Stolnitz) in the context of the encounter between religions. The ,problem' that is addressed is formulated as an attempt to find a space in which the participation of those with committed faith positions (e.g. conservative evangelicals) in sympathetic and empathetic meeting with other faiths can be facilitated. To this end, the paper is critical of the use of spirituality (or inter-spirituality) as an oft-suggested mode by which religions meet and ,converse' in depth-encounters. That is, it is argued that the language of inter-spirituality that is employed by some interfaith writers often betrays liberal assumptions that are unsettling for more committed religious persons. Thus, it is suggested that by changing the language of encounter from ,inter-spirituality' to a more aesthetic (or playful) mode of discourse, one is creating a different, but nonetheless experientially recognisable, space of empathetic meeting and encounter that might be deemed ,safer'. [source] | ||||||||||