Hasil untuk "Religion (General)"

Đurđević Srđan

In this contribution, our aim is to explore and analyse the interplay between the approaches of Julia Kristeva and Jacques Lacan during the 1970s. By seeking to transcend the limitations inherent in the structuralist framework, both authors endeavour to introduce new concepts that can account for the heterogeneity of Freudian sign. Previous studies examining the relationship between these two authors predominantly focused on Kristeva’s critique of Lacanian structuralist theory during the 1950s. From this standpoint, the semiotic chora is perceived as a force that fundamentally challenges Lacanian concepts. However, it is important to note that Kristeva was acquainted with Lacan’s later teachings, particularly the notion of lalangue that he introduced. Our argument posits that her critique stems from a misinterpretation of certain key concepts that Lacan put forth in the 1970s. Moreover, while Lacan would abandon the dialectical relationship in favour of the logic of triplicity, Kristeva continued to engage with the notion of heterogeneity through the lens of Hegelian dialectics.

Silvana Espiga Dorado, María Laura Osta Vázquez, Facundo Álvarez Constantín

Esta entrevista realizada a la dra. Susana Sosenski trata sobre las reflexiones, los desafíos y los obstáculos que una investigadora de la infancia en América Latina puede enfrentar. Las interrogantes que ella misma se ha planteado desde su realidad han guiado toda su producción historiográfica, que nutre a historiadoras/es de América Latina y el mundo. Susana Sosenski, fundadora de la Red de Estudios de Historia de las Infancias en América Latina, nos cuenta cómo y cuándo fue fundada la REHIAL y los objetivos que ha perseguido desde sus inicios.

Mohammed Yusri Abu Hadoor

يستعرض هذا المقال كتاب الإسلام والعلمانية، للمؤلف أوليفيه روا، الذي ترجمه صالح الأشمر، وصدر عن دار الساقي، في الطبعة الأولى للعام 2016م. ويتكون من 174 صفحة. وأوليفيه روا كاتب ومفكر وأستاذ جامعي فرنسي، ولد في عام 1949م، وهو مهتم ومتخصص في شؤون الحركات السياسية الإسلامية والأصولية الراديكالية منها على وجه الخصوص، ويتناول روا في كتابه الإسلام والعلمانية مسألة العلاقة الملتبسة والشائكة ما بين تصاعد الإسلام والعلمانية في الغرب عموما، وفي فرنسا على وجه الخصوص.

V. A. Fedotova

The study aims to identify peculiarities of sociocultural adaptation (factors, coping strategies and anticipatory competence) of students from India, China and Arab countries. The research is based on the data obtained from the first-, second- and third-year students from India (73 respondents), China (45 respondents), Arab countries (64 respondents). The “Russian language proficiency” factor shows more significance for students from India and China, compared to students from Arab countries. Students from China, India and Arab countries tend to start and maintain relationships, to participate in academic activities, to have hobbies and interests and interact with other students. The prosocial coping strategy is predominant for Arab, Indian and Chinese students, regardless of their culture of origin, which proves  universality of the strategy. Representatives of a polychronic culture (students from Arab countries and India) lack temporal anticipatory competence,with Arab students showing the lowest value of this parameter. Chinese  students differ from representatives of a polyactive culture (Arab students) or a reactive-polyactive culture (Indian students) as they can hardly predict how a person they know would act in a certain situation.

F. Fekih-Romdhane, M. Cheour

Despite advances in medicine and technology, when facing epidemics people continue to turn to religion to deal with such unpredictable life-threatening events. We aimed to assess psychological distress in the general population of Tunisia during the COVID-19 pandemic and to examine the contribution of religious coping (RC) in the reports of anxiety and depression at the time of the survey. We carried out and online cross-sectional study using a non-probability snowball sampling technique. A total of 603 responses were recorded. The “Depression Anxiety Stress Scales,” the “Brief religious coping scale" and the “Arabic religiosity scale” were used. We found that 28.3%, 24.4% and 19.4% of the participants reported severe or extremely severe levels of depression, anxiety and stress, respectively. The mean score for positive RC was 22.8 ± 5.3, while that for negative RC was 14 ± 5.8. After controlling for confounders, multivariate analysis showed that negative RC significantly and positively contributed to depression and anxiety scores in our respondents, indicating that greater use of negative RC was associated with higher levels of psychological distress. No significant relationship was found between overall religiosity or positive religious coping and either depression or anxiety symptoms. Religious beliefs may have an impact on how people cope with emerging infectious disease outbreaks. Religion should be considered by professionals as an important variable to consider in therapy for individuals who engage in RC or perceive religious needs.

E. Fromm.

Paweł Łowicki, M. Zajenkowski

ABSTRACT Where do religious beliefs come from, and what predisposes people to believe in the supernatural remains an open question in the science of religion. Contemporary theories explaining religion typically focus on either evolved biological dispositions or social factors. In the current research, we were interested in how individual differences in emotional empathic concern and the social learning mechanism of being exposed to credible religious acts during childhood interplay to predict religiosity. The study conducted among Polish adults (N = 379) demonstrated that both empathy and childhood experience were positively related to every dimension of the centrality of religiosity. Moreover, it was observed that for all investigated dimensions (except for religious public practice), both empathy and religious social learning were significant and independent predictors. We also found no evidence that empathy moderates the relationship between childhood religious experience and general religiosity. Finally, we also conducted a relative importance analysis to determine the incremental validity of both factors in their prediction of religiosity. It was revealed that being exposed to credible religious acts explained substantially more variance in religiosity than empathy. Altogether, these findings suggest that there are at least two independent factors associated with the emergence of religious belief. One is an individual disposition to feel other-oriented emotions, while the other is a social factor of being exposed to credible religious models during one’s upbringing.

Marlene Printz Jellesen

Kristendommens status i grundskolens religionsundervisning er omstridt – både i Danmark og Norge – og denne artikel vil afdække, hvilken rolle kristendommen har spillet og spiller i faget Kristendomskundskab i folkeskolen i Danmark og give et bud på følgende spørgsmål: Hvilken status skal kristendommen have i skolens sekulære fag kristendomskundskab, hvilke virknings- og kulturhistoriske grunde kan der være til at prioritere kristendommen højt i undervisningen, og hvordan kan man som ikke-forkyndende religionslærer pleje refleksiv omgang med den normativitet, kristendommen indeholder. Med disse spørgsmål in mente bevæger artiklen sig ind på en værdipolitisk kampplads, der er knyttet til diskussionen om, hvor mono- eller multikulturel skolens religionsundervisningen bør være, og til hvilken normativitet, der skal være fremherskende.

Yu Yang, Shishun Huang

The role of religion in the environment has yet to be empirically investigated in the country with the largest atheist population across the globe. Using data from the Chinese General Social Survey 2013, we examined the effects of religious beliefs on environmental behaviors in China. Dependent variables of private and public environmental behaviors were identified by factor analysis. The estimation revealed a contradictory result that most religious beliefs had negative effects on private environmental behaviors while having positive effects on public environmental behaviors. The findings suggest a religion–politics interactive mechanism to enhance pro-environmental behavior in China.

Blaise Benoit

L’innocence du devenir est une expression célèbre, effectivement présentedans l’œuvre publiée de Nietzsche. Mais, qu’est-ce que l’innocence du devenir? Il est utile de préciser la question inaugurale de trois façons différentes et complémentaires: avec l’innocence du devenir, à quel type d’énoncé avons-nous affaire ? Quel est le contenu de cet énoncé ? Quelle est la valeur de son apport pour la civilisation?  A inocência do vir-a-ser é uma expressão célebre, efetivamente presente na obra publicada de Nietzsche. Mas, o que é a inocência do vir-a-ser? Faz-se útil precisar essa questão inaugural de três maneiras diferentes e complementares: com a inocência do vir-a-ser, com qual tipo de enunciado somos confrontados? Qual é o conteúdo desse enunciado? Qual é o valor de sua contribuição para a cultura?

R. Finke, Robert R. Martin, J. Fox

J. K. Hadden

Novianti Muspiroh

This paper aims to examine the possibility of spiritual values that is integrated with subject-matter of general subjects, especially science (IPA). The method of analysis in this paper adopts the basic principles of values education in Islam is monotheism, science and morals, which is based on the integration of knowledge between public science with the science of religion (non-dichotomous). Integration of Islamic values in the science learning manifest in the pattern of the overall science learning (integral-holistic) appreciates the existence of a general science or science as the study of Islamic religious knowledge as well as responding to the needs of society and the family. In regard to the implementation of learning the values of unity, stimulating science search continuously and pay attention to aspects of students' moral and noble character.

Joshua Benjamin Leavitt

This article discusses how Dara Horn recuperates the integral roles played by Jewish Americans in the Civil War by using reenactment as a structuring concept in her novel All Other Nights (2009). Given that the Passover seder entails a kind of historical reenactment of the ancient Israelites’ exodus from Egypt, Horn casts the antebellum period itself not only in terms of competing interpretations of the Book of Exodus, but also as reenactments of key moments in Jewish history from antiquity through the mid-nineteenth century. Just as the seder is meant to strengthen Jewish communal bonds and inspire Jews to apply Exodus to their present context, the protagonist’s various personal reenactments, from childhood memories to various religious rituals, show him how learning about Jewish history and religion might motivate civic engagement in the United States. All Other Nights consequently poses a problem: how might Jewish Americans both prioritize communal ties while also putting Judaic principles into practice on behalf of others? Ultimately, I suggest the novel argues for Jewish solidarity with African American liberation struggles while also shedding light on the specific complexities of Jews’ experiences on each side of the Mason Dixon line. All Other Nights emphasizes the enduring importance of viewing Jewish Americans as a distinct ethno-religious group whose very Yiddishkeit existed generations before, and yet has also been shaped by, a nation riven over chattel slavery.

As’ad Muzammil

Map of political Islam in Indonesia is always colored by the government political map. From the pre-independence era, the post-independence (old order), the new order and the reform era. Islamic education is still in a position that is generally not in favor of the empowerment of the people. Education is a tool for which the government used it to escort people and people to the desired political objectives, theoretically it is not wrong if the government wants the product graduate of educational institutions contribute to development. But at the same time the government should also give freedom to the world of education to determine its direction with permanent gets assistance, support, and facilitation from the government.

V. Bedoya Ponte

<p>Analizo una digresión en una obra póstuma de Pierre Bayle, en la que un “discípulo de Zoroastro” formula una crítica de la teología reformada arminiana de Isaac Jaquelot a partir del problema del mal y del pecado. Pondero igualmente en qué medida esta intervención del discípulo de Zoroastro se asemeja a otras que se encuentran en obras anteriores de Bayle. Finalmente, estudio las implicaciones que tiene para Bayle el argumento que establece que no se puede juzgar a Dios en base a los principios de la razón humana o “nociones comunes”.</p><p>Palabras clave: Pierre Bayle, Isaac Jaquelot, calvinismo, arminianismo, nociones comunes, Teodicea, mal.</p><p><strong>Abstract</strong></p><p>I analyze a reflection of a posthumous work by Pierre Bayle, in which a “disciple of Zoroaster” proposes a criticism of the Apologetics of Isaac Jaquelot by an appeal to the problem of evil and sin. I also consider the similarities of this dissertation with other discussions which appeared in Bayle’s earlier works. I finally examine the consequences for Bayle of the argument that claims that God cannot be judged with the principles of human reason or “common notions”.</p><p>Keywords: Pierre Bayle, Isaac Jaquelot, Calvinism, Arminianism, common notions, Theodicy, evil.</p>

John H. Evans

Gordon Lynch

D. Hall, K. Meador, H. Koenig

A. Manning, Sanchari Roy