The agonizing afterlives of the traditional religion conquest and the cultural oath system alterations by the adherents of imported foreign religions to Nigeria brought spiritual favoritism to the Bible and the Quran as an object of oath. Consequently, the traditional religion suppressions emboldened Nigerian leaders and politicians to do away with the fears of the traditional gods, which they had earlier feared and venerated. Therefore, this study explores the afterlives of traditional religious slavery and the foreign politics of modern oath systems and their consequences on the socio-political lives of Nigerians. The study adopted an ethnographic method that included participant observation, interviews, and textual analysis. Secondary data were sourced from books and the internet. More so, the song of Fela Anikulapo was analysed, which exposes and itemizes the negative effects of traditional religious slavery in Nigeria. Based on the religious diversity theory, the study argues that Nigerian religious tradition differs from the foreign religious philosophies and doctrines; however, the skewedness of the two unequal religions has negative consequences on the socio-political lives of the people. Finding reveals that the exterminations of the cultural oath systems contributed to Nigeria's downfall with in-depth corruption, abject poverty, suffering, lack of social amenities, hopelessness, and sickness, ‘JAPA’, and early deaths in Nigeria. Findings also reveal that music is a useful weapon of historicity and excellent cultural ideological reawakening, and that music is significantly valuable to sustainable development. The study concludes that the antidote to cure Nigeria of endemic political imbroglio and economic challenges permanently is the resuscitation of the fearful cultural oath systems.
The relationship between Islam and the state (or, more broadly, the place of religion in the modern, “secular” world) remains a vibrant topic in academic and public discourse. However, the central categories in this debate—notably, “religion/religious,” “Islam/Islamic,” and “the secular/secularism”—are often contested or insufficiently defined. Their usage is further shaped by scholars’ interpretations of their historical origins or by assumptions about how these domains of thought and practice ought to function in modern societies.
Abstract This paper is concerned with the socio-demographic differentials on effective contraceptive methods and sterilization in India with respect to 5 year age-groups, place of residence, highest level of education, wealth index, religion, caste, current marital status and occupation using the Demographic and Health Survey (DHS) data, 2019–21. Results reveal that the percentage of currently married men and women using effective contraceptive methods is found to be considerably larger in younger age- groups, urban areas, higher education, richest wealth index, Sikh Community, General caste, married couples and Professional/Technical/Managerial occupational group in addition to little bit variation in other contraceptive methods. The lower percentage of female sterilization with mean marital duration and mean parity is also accompanied by these groups except Sikh Community and married couples. Median age of the married women at their sterilization during end of reproductive period is ascertained to be less than 30 years in all categories.
The relationship between religion and politics continues to be an important theme in political philosophy. In many developing countries, religion has a huge impact on human development. The public domain data of UNDP and Central Intelligence Agency (CIA) were analyzed to describe linkages between religion and the human development index (HDI) across 182 nations. The secondary data on religious majority in each country and HDI ranks for year 2018 were compiled and analyzed. Descriptive statistics was used to present the results. The analysis found that religion and human development were closely interconnected. The majority of the population was Christian. All Christian-majority countries were placed in medium to very high human development rankings. Buddhist-majority countries had high to very high human development. The Jewish majority population living in Israel was also had very high human development. While most of the low human development countries had the Islamic majority population.
<h4>Background</h4> The child nutritional status of a country is a potential indicator of socioeconomic development. Child malnutrition is still the leading cause of severe health and welfare problems across Bangladesh. The most prevalent form of child malnutrition, stunting, is a serious public health issue in many low and middle-income countries. This study aimed to investigate the heterogeneous effect of some child, maternal, household, and health-related predictors, along with the quantiles of the conditional distribution of Z-score for height-for-age (HAZ) of under five children in Bangladesh. <h4>Methods and materials</h4> In this study, a sample of 8,321 children under five years of age was studied from BDHS-2017-18. The chi-square test was mainly used to identify the significant predictors of the HAZ score and sequential quantile regression was used to estimate the heterogeneous effect of the significant predictors at different quantiles of the conditional HAZ distribution. <h4>Results</h4> The findings revealed that female children were significantly shorter than their male counterparts except at the 75th quantile. It was also discovered that children aged 7–47 months were disadvantaged, but children aged 48–59 months were advantaged in terms of height over children aged 6 months or younger. Moreover, children with a higher birth order had significantly lower HAZ scores than 1st birth order children. In addition, home delivery, the duration of breastfeeding, and the BCG vaccine and vitamin A received status were found to have varied significant negative associations with the HAZ score. As well, seven or fewer antenatal care visits was negatively associated with the HAZ score, but more than seven antenatal care visits was positively associated with the HAZ score. Additionally, children who lived in urban areas and whose mothers were over 18 years and either normal weight or overweight had a significant height advantage. Furthermore, parental secondary or higher education had a significant positive but varied effect across the conditional HAZ distribution, except for the mother’s education, at the 50th quantile. Children from wealthier families were also around 0.30 standard deviations (SD) taller than those from the poorest families. Religion also had a significant relationship with the conditional HAZ distribution in favor of non-Muslim children. <h4>Conclusions</h4> To enhance children’s nutritional levels, intervention measures should be designed considering the estimated heterogeneous effect of the risk factors. This would accelerate the progress towards achieving the targets of Sustainable Development Goals (SDGs) related to child and maternal health in Bangladesh by 2030.
Introduction:
The relationship between ethics and politics and political ethics is one of the old and very broad concepts in the field of human mental issues. However, in the new era and with new perspectives, its rereading has gained double importance. Today, political ethics is in complete correspondence with related concepts such as religion, spirituality, government, secularism and other concepts and forms one of the challenges in the field of understanding politics.
Al-Farabi (870-950 A.H.) has occupied a very high and irreplaceable place in the history of Islamic philosophy. Farabi's coverage of various sciences in the realm of the Islamic world is amazing. The depth of thinking and the breadth of Farabi's intellectual horizon in terms of philosophy, especially political philosophy, is exemplary and rare. He is a creative and innovative philosopher and offers new and profound products to the world and scholars of thought, including in ethics, politics and their relationship. Based on this, the hypothesis of the article is that the practical manifestation and intersection of the relationship between ethics and politics in Farabi's political philosophy should be found in some hybrid concepts. On this basis, why and how the relationship between ethics and politics is one of the problems and theoretical and practical issues of political science and ethics science, which various approaches and different viewpoints have been used to celebrate it. One of the most important efforts is related to the prominent Muslim political philosopher Abu Nasr Farabi. The hypothesis of the article seeks to answer the question of Farabi's approach to the relationship between ethics and politics based on the theoretical framework that the concepts of utopia, happiness, government legitimacy, justice and citizenship rights are the manifestation and operational intersection of the relationship between ethics and politics in Farabi's political philosophy.
Method:Theoretical Framework
The theoretical framework of the article is a combination of three questions and four approaches. which the article measures and clarifies Farabi's point of view towards them:
1: Three questions: The relationship between ethics and politics can be questioned in three ways. (Kechoyan 1382: 14). The first direction is whether politics, as a public sphere of human life, can basically pursue moral goals in the private sphere? The second question is whether the field of politics, ethics, or in more general terms, has its own prescriptive requirements in distinction from ethics and individual prescriptions or not? The third question refers to the field of tools and methods or the way of pursuing and applying the policies and goals of the public domain (ibid. 15). Do we necessarily have to use ethical methods in politics, or is the way of achieving and pursuing goals in politics independent of moral judgments (ibid., 15).
Four theories: On another level, the relationship between ethics and politics can be gathered and analyzed in four theories. Theories of separation of ethics from politics, compliance of ethics with politics, two-level ethics and the unity of ethics and politics (Islami 2013: 26). The fourth theory is the unity of ethics and politics (Islami 2013: 26). According to this theory, ethics is individual politics and politics is collective ethics. Ethics and politics are both branches of practical wisdom and seek to ensure human happiness.
Discussion:
Farabi has divided civil science into two theoretical and practical parts. He considers ethics as a theoretical part and politics as a practical part. In Farabi's commentary, Ibn Rushd clearly spoke about the separation of the two sciences. But Farabi himself did not try to separate the theoretical aspect from the practical aspect. The relationship between ethics and politics was considered from several angles. From one point of view, several questions were raised to which Farabi's answer should be received. The first question was whether politics, as a public sphere of human life, should pursue moral goals in the private sphere or not? Farabi's answer to this question is positive. Unlike today's political philosophy in the West, they do not believe in the separation of public and private spheres and consider them to be the same. Therefore, it should be said that according to him, ethics and politics are a science that has a single subject and goal. According to him, the goal of ethics and politics is happiness.
The second question was whether politics, as a public sphere, morally creates a sphere independent of the private sphere with its own special logic or not? According to Farabi, the individual moral sphere is not separate from the social moral sphere, and the principles governing them and the goals and objectives of both are common. The complexity of social issues is more than individual issues, but this cannot create a distinct morality.
Another question was whether ethical methods must be used in politics or whether having ethical goals is enough and whether a politician should act ethically. From Farabi's point of view, the science of ethics is not limited to individual moral reform, but also includes social reform, and the duty of the ruler and government in the society is to develop moral values, which must necessarily be attributed to it. On this basis, from Farabi's point of view, the theories of separation of ethics from politics, subordination of ethics to politics, are completely rejected; Two-level ethics is also not acceptable and the principles governing both the fields of ethics and politics are the same. Therefore, he believes in the unity and similarity of ethics and politics, in the sense of subordination of politics to ethics (in the sense of consistent moral standards).
Farabi considers the necessity of community to be certain, but what does he consider its origin? Is it natural, natural, voluntary or rational or instinctive? Farabi, except for the first point of view, which considered social life not natural but caused by external emergency. It accepts the rest of the approaches. But in general, he has an instrumental attitude towards society and considers it a means to achieve perfection and happiness.
Farabi introduces will as having three branches. The first branch of passion comes from feeling. The second category of excitement is caused by imagination. The third branch of passion comes from speech and thinking, which Farabi calls this kind of free will. Like Aristotle, Farabi believes that moderation is a virtue.
Conclusion:
Farabi is a creative and innovative philosopher and offers new and profound products to scholars and scholars of thought, including ethics, politics and their relationship, which is one of the ancient and very broad concepts. The article measures Farabi's view on the relationship between ethics and politics (issue) based on the theoretical framework of the article, which is a combination of three questions and four approaches: the separation of ethics from politics, the subordination of ethics to politics, two-level ethics, and the unity of ethics and politics (method). The hypothesis of the article, which is the second innovation of the article compared to homogeneous articles, considers some concepts such as utopia, happiness, government legitimacy, justice and citizenship rights as the manifestation and operational intersection of the relationship between ethics and politics in Farabi's political philosophy. (innovation) Based on this, Farabi considers the goal of ethics and politics to be the same; Ethics has a political nature and politics has a moral nature. The theories of the separation of ethics from politics, the subordination of ethics to politics, have been completely ruled out; Two-level ethics is also not acceptable and the principles governing both the fields of ethics and politics are the same. Therefore, he believes in the unity and similarity of ethics and politics in the sense of following politics from ethics (in the sense of compatible ethical standards). (Findings) According to this, Farabi is a philosopher who does not find force and domination, conquest and the sword as a way to build an ethical culture. It considers happiness both in terms of belief and in relation to society. The government is morally based on public opinion and will. He based his utopia on voluntary justice based on virtue and rejects natural justice, and in his opinion, all citizens have rights and have a fair share in society. (Result)
ÖzetHaber kavramı fıkıh usulü âlimleri tarafından "mahiyeti itibariyle doğru ve yalan olma ihtimali bulunan söz" manasında kullanılmaktadır. Haber, aktarılması yönünden mütevâtir ve ahâd olarak iki kısma ayrılmaktadır. Usûl âlimleri arasında mütevâtir haberin hüccüyeti ve kendisiyle neshin yapılabileceği hakkında neredeyse tartışma bulunmazken âhâd haberin delil oluşu ve kendisiyle neshin olması hususunda ise tartışma bulunmaktadır. Bu tartışmaların yanında nesh kavramı, usûl kaynaklarında farklı şekillerde tarif edilmiştir. Bu tanımlardan biri “Şer´î bir hükmün daha sonra ortaya çıkan kendisi gibi şer´î bir hüküm ile kaldırılması” şeklinde olup ve tarif, daha evla kabul edilmiştir. Bu anlamda kabul gören neshin, ahâb haber ile vukuu meselesi belirtildiği üzere fıkıh usulünde tartışma konusu olmuştur. Zâhirîlerden İbn Hazm’ın ve Hanbelîlerden de Tûfî’nin içinde bulunduğu kimi usûlcüler, ahâd haber ile Kur’an ve mütevâtir sünnettin neshini mutlak olarak kabul ederken kimi usûlcüler ise, mutlak olarak reddetmiştir. Bâcî ve Gazâlî gibi âlimler ise, âhâd haber ile neshi kabul etmiş fakat Hz. Peygamber dönemi ve sonrası arasında bir ayrıma gitmişlerdir. Onlar, Hz. Peygamber zamanında haber-i vâhid ile neshin gerçekleşmesini kabul ederken, sonrası içinse kabul etmemektedirler. Bu çalışmada söz konusu görüşler, gerekçeleriyle birlikte değerlendirilecektir.
Anti-Semitism in M. Quraish Shihab's Interpretation of verses about Jews in Tafsir al-Misbah
This article aims to analyze more deeply the issue of anti-Semitism in the interpretation of the Qur'an Quraish Shibah. Seeing the growing movement of adherents of the Jewish religion in Indonesia and the emergence of a survey from the Wahid Foundation that Indonesian Muslims do not like Judaism, it is necessary to have an in-depth study regarding the interpretation of Indonesian figures towards Jewish verses in the Koran. Quraish Shihab apart from being an intellectual figure in Indonesia who has a complete commentary of 30 chapters, he is also one of Indonesia's political figures. Quraish Shihab's interpretation of Judaism needs to be explored to track and analyze more deeply whether there are elements of anti-Semitism in his interpretation, seeing that he is one of the intellectual and political figures of Indonesian Muslims. To reveal the interpretation of Quraish Shihab, the descriptive-analytical method is the guideline in this article. After carrying out the analysis, it was found that Tafsir al-Misbah still has a strong impression of anti-Semitism, although it does not apply equally to all adherents of the Jewish religion. Regarding the characteristics revealed by Quraish in describing the Jews, namely: often playing against each other, jealous, and often committing lies, and aspiring for Muslims to embrace Judaism
Tonny Ilham Prayogo, M. Adib Fuadi Nuriz, M. Nurrosyid Huda Setiawan
et al.
As an axiom, the existence of God promotes various social inequalities in society and religion, which is inseparable from the modern world. The modern world is inseparable from the philosophical study of three natural of all time; nature, humans, and God. Atheism, in this case, negates the existence of the most realistic entity, God. An influential philosopher and Muslim theologian in both East and West, Ibn Rushd, had his conception of the existence of God. His thought, primarily influenced by Islamic philosophy and law, made him a very rational yet objectively Qur’anic-based Muslim scholar. This paper examines the Atheist's conception and their influence on the existence of God through Ibn Rushd's thought. This research is a type of library research employs a normative-theological approach. The results of this paper indicate that Ibn Rushd used a specific strategy, namely dalil al-‘Inàyah and dalil al-Ikhtirà', to show that his philosophical thinking influenced more on his rational theology. Another exciting thing is how Ibn Rushd reviews the problems that emerged from this discourse. He criticized the opinions of Atheism based on Muslim philosophers and mutakallimin; simultaneously, he offered both parties to return to the Qur'an. Based on this case, the writer assumes that Ibn Rushd's philosophical and theological thinking will not be the same as the thoughts of other philosophers in criticizing the thought of Atheism
Philosophy. Psychology. Religion, Islam. Bahai Faith. Theosophy, etc.
Aniekan Etokidem, Festus Nkpoyen, Comfort Ekanem
et al.
Abstract Background Civil society organizations (CSOs) are important in health care delivery. They have the potential to play significant roles in immunization-related services, such as advocacy, health education, demand creation and resource mobilization. Their roles are often indispensable, diverse and beneficial in reducing infant morbidity and mortality due to vaccine-preventable diseases. This study explored the potential barriers to and facilitators of CSO engagement in increasing immunization coverage in Odukpani Local Government Area of Cross River State, Nigeria. Methods The study adopted qualitative data collection methods. Twenty-two focus group discussion (FGD) sessions, three in-depth interviews (IDIs) and 26 key informant interviews (KIIs) were conducted. Appropriate guides (FGD guide, IDI guide and KII guide) were used to conduct face-to-face interviews and the discussions. The FGDs, KIIs and IDIs were audio-recorded and transcribed. A framework analysis approach involving five key stages of analysis (familiarization with data, identification of thematic framework, indexing, charting, mapping/interpretation) was used for data analyses and presentation. Results CSOs encounter barriers in the course of their immunization advocacy, communication and social mobilization due to male child preference, leading to shielding of male children and not allowing them to be given immunization, as well as patriarchy, safety concerns, religious concerns, anti-vaccine misinformation and rumours, low perception of effectiveness and efficacy of vaccines, inaccessibility of localities, low health literacy and superstitious beliefs. Various community structures, such as the institution of the village head, elders’ council and town crier (announcer), and the existence of change agents, act as facilitators of immunization advocacy and uptake. Factors such as traditional control mechanisms including masquerades and religion act as either barriers or facilitators depending on the community and the mode of deployment. CSO members are willing to overcome these barriers and leverage the facilitators. Conclusions For successful engagement in immunization-related services, there are barriers in the study area that CSOs should overcome, such as male child preference and geographic inaccessibility, as well as facilitators that they should leverage such as traditional information dissemination systems and enforcement of compliance by the chiefs and elders’ council.
Nisar Mohammad Ahmad, Mohd. Mahyeddin Mohd Salleh, Mustafa ‘Afifi Ab. Halim
This article aims to analyse the gambling activities in Malaysia against the backdrop of human rights and federal constitution. It instigates for effective efforts to be carried out to, at least, minimise the gambling activities, if not to stop them totally. Based on limited sources in the existing literature, this article initially identifies the definitions of gambling and its status from the perspectives of Islam and other religions. It then examines whether gambling is consistent with the very notion of freedom of religion in this country which makes Islam as its religion. Furthermore, to get an accurate perspective of this ‘industry’ and the laws related to it, this article analyses some selected prominent gambling companies and the existing laws followed by some recommendations for solutions. In sum, this article affirms that gambling is neither a good habit nor does it represent the culture of Malaysian people. It in fact contributes towards social ills within the society and therefore needs to be strongly combated.
Holly G. Atkinson, David Fleenor, Susan M. Lerner
et al.
Introduction Despite many patients wanting physicians to inquire about their religious/spiritual beliefs, most physicians do not make such inquiries. Among physicians who do, surgeons are less likely than family and general practitioners and psychiatrists to do so. Methods To address this gap, we developed a 60-minute curriculum that follows the Kolb cycle of experiential learning for third-year medical students on their surgery/anesthesiology clerkship. The session includes definitions of religion/spirituality, an overview of the literature on spirituality in surgery, a review of the FICA Spiritual History Tool, discussion of the role of the chaplain and the process of initiating a chaplain consult, and three cases regarding the spiritual needs of surgical patients. Results In total, 165 students participated in 10 sessions over 13 months. Of these, 120 students (73%) provided short-term feedback. Overall, 82% rated the session above average or excellent, and 72% stated the session was very relevant to patient care. To improve the session, students recommended assigning key readings, discussing more cases, role-playing various scenarios, inviting patients to speak, practicing mock interviews, and allowing for more self-reflection and discussion. Long-term feedback was provided by 105 students (64%) and indicated that the spirituality session impacted their attitudes about the role of religion/spirituality in medicine and their behaviors with patients. Discussion We have designed a successful session on spirituality for third-year students on their surgery/anesthesiology clerkship. Students reported it to be a positive addition to the curriculum. The session can be modified for other surgical subspecialties and specialties outside of surgery.
Este trabajo tiene la intención de ofrecer un esbozo de una interpretación más radical de la ontología heideggeriana que a la crítica destructiva de Adorno le pasaba inadvertida. El propósito de esta presentación es rescatar las aspiraciones de disolución del dominio y emancipación que alentaron los esfuerzos teóricos del autor de Negative Dialectik. Esos esfuerzos quedaron sin concretarse en el pensamiento de Adorno porque su crítica se movía en el horizonte de la metafísica. Para mostrarlo hemos elegido como hilo conductor la lectura que el filósofo italiano Gianni Vattimo propone en su última hermenéutica nihilista. Esta lectura que viene a sumarse a los intentos más actuales que tratan de desarrollar un “heideggerianismo de izquierda”. Su particularidad consiste en que ha vuelto a entablar un original diálogo con Nietzsche y la tradición hegelo- marxista para desplegar el potencial transformador y diferenciador que aún late en la filosofía del último Heidegger.
This analysis of Chinese and Japanese American young adults, based on the Pew Research Center 2012 Asian American Survey, examines the religious nones of these ethnic groups. Rather than focusing on their beliefs and belonging to religious denominations, it highlights their spiritual practices and ethical relations using an Asian-centric liyi (ritual and righteousness) discourse. Despite being religious nones, these groups have high rates of ancestor veneration and participation in ethnic religious festivals, as well as strong familial and reciprocal obligations. These findings indicate that, similar to other American Millennials, these groups may be better understood by how they do religion than in what they believe.
AbstractMysticism: from confusion to clarity? A philosophical reconnaissanceIn spite of the fact that a great variety of mystical and semi-mystical spiritualties are again popular today, for many people past and present mysticism is a mystery, something misty and vague. According to others, however, a mystical experience is nothing extraordinary since it can even be produced instantly by simply taking a chemical drug. Again, some other proponents of a religious kind of mysticism believe that (semi)mysticism can be an antidote against stagnant beliefs and dying churches, a vitamin capable of revitalising any religion. They are opposed by other Christian thinkers who regard any kind of mysticism as unbiblical and thus to be totally rejected. Such disagreements and confusion call for a clarification of what mysticism really entails.Many approaches to this phenomenon, like psychological, theological, sociological ones and more are available today (cf. e.g. Stanford Encyclopedia of Philosophy, 2014). This essay tackles the issue from a philosophical perspective, trying to determine some basic characteristics of mysticism.The investigation is divided into the following five main sections. In the first a bibliographical summary is given of some works on mysticism and their more general definitions. The second contains a selection of philosophical definitions of mysticism. The third reviews the contributions of a few authors to arrive at some basic characteristics or typologies of mysticism. The fourth section is devoted to differing viewpoints about the possibility of instant chemical mysticism. It is followed by a brief review of the latest research on mysticism. The concluding section provides a summary of the final results of this reconnaissance. OpsommingTen spyte van die feit dat ʼn groot verskeidenheid mistieke en semi-mistieke spiritualiteite vandag baie gewild is, bly die mistieke figure en geskrifte van die verlede en die hede vir baie mense enigmas. Vir ander weer is ʼn mistieke ervaring niks buitengewoons nie. Volgens sommiges kan dit selfs vinnig met een of ander chemiese middel opgewek word. Nog ander persone is van mening dat ʼn religieus-gekleurde (semi-)mistiek as vitamiene diens kan doen om ʼn verstarde geloofslewe en sterwende kerke te laat herleef. Hulle standpunt word egter bestry deur ander Christelike denkers wat daarvan oortuig is dat enige vorm van mistiek onskriftuurlik is en geen plek in die lewe van ʼn Bybelgelowige behoort te hê nie. Sulke uiteenlopende en botsende standpunte met gevolglike onduidelikheid oor wat mistiek presies behels, is die motivering vir hierdie verkenning. Van die baie benaderings tot hierdie verskynsel (bv. histories, psigologies, teologies, sosiologies) probeer hierdie een mistiek vanuit ʼn diepermeer filosofiese perspektief benader. By 1.5 hieronder word vyf stappe genoem wat in hierdie ondersoek gevolg sal word om uit die huidige verwarring die waarheid oor ʼn aktuele saak te probeer uitkristalliseer.https://doi.org/10.19108/KOERS.80.3.2237
We residents of Samarkand and Bukhara, throughout history aimed to accumulate traditions of challenging the established (often elitist) limits of local culture, economics and history. The cities communities were under constant pressure of the dichotomy between the notions of nomadism and sedentism, Turkic and Persian speakers. Many community-based units of Samarkand had their own commercial, socio-cultural and educational networks that preserved alternativeness within the life cycle, which balanced between universality and particularism. These lands were dominated by a unique parity, based on Sufi ethics, which designed not syncretic cosmopolitism, but rather introduced the recognition of alternativeness that took into account both similar and diverse waves of ideas. Based on this vision, the author aims to diminish Kantian cosmopolitanism to a level of Euro-American and illustrate the view of cosmopolitanism through a dialogic platform, precisely including its links with the Central Asian versions. Moreover, one cannot identify local cosmopolitanism with the ideas of European Enlightenment, namely individualism and universalism on a global scale. Due to the alternativeness and cosmopolitanism, as well as lack of radical individualism within the local communities, there was no monocultural view on life, since both science and morality (religion, culture, and community) were mutually essential. Nonetheless, present proves that these fields remain their equal vitality to an individual who is capable of simultaneously possessing knowledge about the reality and receiving satisfaction from the reality. This constant motion based on reciprocation was maintained in the ancient culture of Samarkand by two factors: cosmopolitanism and alternativeness.
Ana Raquel Mendes dos Santos, Penélopy Dabbicco, Hemília Gabrielly de Oliveira Cartaxo
et al.
Objectives: To identify and analyze the determining religious factors in the adoption of an active lifestyle through a systematic review. Methods: The research was performed in the LILACS, MEDLINE / PubMed, SciELO, CINAHL, SPORTDiscus and SocINDEX databases using the following descriptors and keywords: “religion”, “religiosity”, “spiritual”, “spirituality”, “physical activity” and “physical exercise”. The selection of articles had the following inclusion criteria: fully available original articles published between 2002 and 2011 in Portuguese and English. Literature reviews, theses, dissertations and monographs were excluded. Results: The sample consisted of ten articles. It could be identified from their analysis that in groups based on faith, holy scriptures and/or sacred teachings, the messages transmitted by the religious leaders and the level of religiosity are the main factors for adopting an active lifestyle. Conclusion: Religiosity appeared as an important aspect for the incorporation of physical activity in one’s life, thus improving their quality of life.
doi:10.5020/18061230.2013.p419
Antonio José Echeverry Pérez, Carolina Abadia Quintero
El presente artículo hace un recorrido histórico (consultando fundamentalmente los archivos diocesanos, en su mayoría inéditos), por la instauración de las principales diócesis creadas en el Departamento del Valle del Cauca (Colombia) durante el siglo XX: Cali, Palmira, Buenaventura, Cartago y Buga. Se muestra como la Iglesia constituye un proyecto fundamental de modernización religiosa, que se denota ante todo en la extensión de su presencia en el territorio vallecaucano. Proceso que inicia con la desfragmentación del gran territorio de la arquidiócesis de Popayán, con lo cual cada diócesis creada logra impulsar sus propios procesos de generación de parroquias, centros educativos y de beneficencia, logrando con esto, construir la iglesia vallecaucana y fortalecer la religión católica tanto en los sectores rurales como en los espacios urbanos del departamento del Valle del Cauca. Cada nueva diócesis se inscribe además, en su propia coyuntura local de desarrollo y modernización económica y social.
The Diocese of Valle del Cauca (Colombia) during 20 th Century: Towards the Strengthening of Modernity
Abstract
The present article, based on a research carried out on diocesan archives -mainly unpublished- describes the historical path followed during the creation of the most important dioceses in the Valle del Cauca region (Colombia) during the 20th century: Cali, Palmira, Buenaventura, Cartago and Buga. It shows how the Church constituted a fundamental project of religious modernization as a result of its growing presence in the Valle del Cauca territory. The process begun with the fragmentation of the wide area occupied by the Archdiocese of Popayan, when each new diocese developed its own process in the establishment of new parishes, schools and charity institutions. These constitute the foundations of the Catholic Church and the construction and empowerment of religion, both in rural sectors and urban spaces along the Department. Nevertheless, each new parish in the Valle del Cauca was created according to local circumstances of economic development and social modernization.
Keywords: church, modernization, regional history, Valle del Cauca
The article shows that philosophy, after losing out its dominance as a form of man's relationship to the world in the 5-7 centuries AD, consistently becomes “a handmaiden of religion” (5-15 AD), and then “handmaiden of science” (18-20 centuries AD). It is also shown that the crisis of scientific rationality (20th century), suggests that science, as the dominated form of man's relationship to the world, is gradually giving their dominance to Technology. This process is manifested in the fact that “the volume of discovered reality” by science ceases to satisfy the needs of man, gives a way to “the volume of the constructed reality” by technology. With the advent of the dominance of technology, philosophy will inevitably come in the position of its maid. However, in a time when science is losing its dominance, and the technology has not been fully acquired it - there is a chance for philosophy to say its new word, as it has been during the change of dominance between religion and science in the 16-18 centuries. In paper presented explicitly three maxims of the religion, science and technology.