Hasil untuk "By religion"

J. Henrich, Jean Ensminger, R. Mcelreath et al.

A Fair Society Many of the social interactions of everyday life, especially those involving economic exchange, take place between individuals who are unrelated to each other and often do not know each other. Countless laboratory experiments have documented the propensity of subjects to behave fairly in these interactions and to punish those participants deemed to have behaved unfairly. Henrich et al. (p. 1480, see the Perspective by Hoff) measured fairness in thousands of individuals from 15 contemporary, small-scale societies to gain an understanding of the evolution of trustworthy exchange among human societies. Fairness was quantitated using three economic games. Various societal parameters, such as the extent to which food was purchased versus produced, were also collected. Institutions, as represented by markets, community size, and adherence to a world religion all predict a greater exercise of fairness in social exchange. The origins of modern social norms and behaviors may be found in the evolution of institutions. Large-scale societies in which strangers regularly engage in mutually beneficial transactions are puzzling. The evolutionary mechanisms associated with kinship and reciprocity, which underpin much of primate sociality, do not readily extend to large unrelated groups. Theory suggests that the evolution of such societies may have required norms and institutions that sustain fairness in ephemeral exchanges. If that is true, then engagement in larger-scale institutions, such as markets and world religions, should be associated with greater fairness, and larger communities should punish unfairness more. Using three behavioral experiments administered across 15 diverse populations, we show that market integration (measured as the percentage of purchased calories) positively covaries with fairness while community size positively covaries with punishment. Participation in a world religion is associated with fairness, although not across all measures. These results suggest that modern prosociality is not solely the product of an innate psychology, but also reflects norms and institutions that have emerged over the course of human history.

Robert A Emmons, R. Paloutzian

B. Zinnbauer, K. Pargament, B. Cole et al.

The present study attempts to measure how individuals define the terms religiousness and spirituality, to measure how individuals define their own religiousness and spirituality, and to examine whether these definitions are associated with different demographic, religio/spiritual, and psychosocial variables. The complete sample of 346 individuals was composed of 11 groups of participants drawn from a wide range of religious backgrounds. Analyses were conducted to compare participants' self-rated religiousness and spirituality, to correlate self-rated religiousness and spirituality with the predictor variables, and to use the predictor variables to distinguish between participants who described themselves as spiritual and religious from those who identified themselves as 'spiritual but not religious. A content analysis of participants' definitions of religiousness and spirituality was also performed. The results suggest several points of convergence and divergence between the constructs religiousness and spirituality. The theoretical, empirical, and practical implications of these results for the scientific study of religion are discussed.

Patrik Fridlund

M. Eliade

C. Ellison, Jeffrey S. Levin

Keith G. Thomas

R. Bellah

WmxE some have argued that Christianity is the national faith, and others that church and synagogue celebrate only the generalized religion of "the American Way of life," few have reahzed that there actually exists alongside of and rather clearly differentiated from the churches an elaborate and weU-institutionalized civil religion in America. This article argues not only that there is such a thing, but also that this reUgion?or perhaps better, this religious dimen sion?has its own seriousness and integrity and requires the same care in understanding that any other reUgion does.1

Sriya Iyer

The economics of religion is a relatively new field of research in economics. This survey serves two purposes--it is backward-looking in that it traces the historical and sociological origins of this field, and it is forward-looking in that it examines the insights and research themes that are offered by economists to investigate religion globally in the modern world. Several factors have influenced the economics of religion: (1) new developments in theoretical models including spatial models of religious markets and evolutionary models of religious traits; (2) empirical work that addresses innovatively econometric identification in examining causal influences on religious behavior; (3) new research in the economic history of religion that considers religion as an independent, rather than a dependent, variable; and (4) more studies of religion outside the Western world. Based on these developments, this paper discusses four themes--first, secularization, pluralism, regulation, and economic growth; second, religious markets, club goods, differentiated products, and networks; third, identification including secular competition and charitable giving; and fourth, conflict and cooperation in developing societies. In reviewing this paradoxically ancient yet burgeoning field, this paper puts forward unanswered questions for scholars of the economics of religion to reflect upon in years to come.

Jacqueline Ramke, Iris Gordon, Eric Lai et al.

Introduction In all countries, some population groups experience barriers to accessing eye health services, contributing to health inequities. Outreach is a common strategy used to deliver healthcare services to populations experiencing inequities. This scoping review aims to summarise the nature and extent of the existing literature describing outreach as a service delivery model to improve access to eye health services, particularly among populations experiencing inequities.Methods and analysis An information specialist will search academic databases (Medline, Embase and Global Health) without language restrictions to find peer-reviewed articles describing outreach eye health services, published in any country between 1 January 2010 and the search date. Grey literature sources will also be searched. In Covidence, two reviewers will independently screen titles and abstracts and subsequently relevant full texts against the inclusion criteria. Data extraction will also be performed independently by two reviewers in Covidence. This scoping review will summarise the characteristics of the included outreach eye health services, including the type of eye health service delivered, personnel involved, mode of transport, source of funding and whether the service targeted any specific PROGRESS-Plus group (Place of residence, Race/ethnicity/culture/language, Occupation, Gender/sex, Religion, Education, Socioeconomic status, Social capital, Plus). We will present our findings quantitatively using diagrams, tables and graphs.Ethics and dissemination Ethics approval was not sought, as this scoping review will use only publicly available reports. The results of this review will be disseminated through publication in a peer-reviewed journal and will be presented at eye health conferences. It will offer valuable insights for eye health providers, health and social service providers and policymakers who are interested in improving access to eye health services for populations experiencing inequities. This scoping review will inform a project in New Zealand which aims to develop outreach eye health services to populations experiencing inequities, such as unhoused people and refugees.Registration This protocol was registered on the Open Science Framework on 11 November 2025 (https://osf.io/vyz32).

Peri Uran Murphy

One of the most significant and convoluted issues regarding the international protection of human rights is the right to non-discrimination. Discrimination, which can be defined as less favourable treatment in a narrow sense, undoubtedly poses a threat to various social groups in society; however, it is particularly a threat to children, as they are disadvantaged in terms of the power structure of society and are more vulnerable than adults due to their age-related necessities. A violation of rights during childhood can lead to much more serious and even irreparable consequences than a violation of rights experienced during adulthood, because it prevents or delays the flow of developmental opportunities during this period. Children who cannot influence decision-makers due to their inability to vote and who cannot assert their rights due to limited rights of participation and association face significant difficulties in expressing their experiences. In light of these facts, States have a great responsibility to ensure that a child whose rights have been violated due to discrimination based on ethnic background, disability, age, birth, other grounds such as religion, language, etc., can claim their rights, to compensate for the damage caused by the violation, and to prevent the recurrence of similar violations.

Fernando R. de Moraes Barros

Resumo O propósito do presente texto é comentar a tese de doutorado A recepção do pensamento de Nietzsche na obra literária de Dalcídio Jurandir - defendida por Oclécio das Chagas Lacerda, em 2022, na Escola de Filosofia, Letras e Ciências Humanas da Universidade Federal de São Paulo (Unifesp) - à luz de dois temas centrais por ela desenvolvidos: a interpretação “antropofágica” da crítica nietzschiana ao niilismo cristão e o sentido amazônico de “transvaloração” dela decorrente.

Fabrizio Catanese, appendix by Pavel Zalesskii

We give a very short proof of two Theorems, whose content is outlined in the title, and where $Π_g$ is the fundamental group of a compact complex curve of genus $g$: (1) Theorem 2.1 of the irrational pencil in the profinite version, saying that for a compact Kähler manifold an irrational pencil, that is, a fibration onto a curve of genus $g \geq 2$, corresponds to a surjection of the profinite completion $\widehatπ_1(X) \twoheadrightarrow \widehat{Π_g}$, which satisfies a maximality property; (2) Theorem 1.4 on the characterization of varieties isogenous to a product, profinite version, giving in particular a criterion for $X$ a compact Kähler manifold to be isomorphic to a product of curves of genera at least 2: if and only if $\widehatπ_1(X) \cong \prod_1^n \widehat{Π_{g_i}}$, and some volume or cohomological condition is satisfied. Theorem 1.4 yields a stronger result than the Main Theorem A of a recent article by 5 authors.

R. Lawrence, M. Oquendo, B. Stanley

M. Adler

Hasnah Nasution, Muhammad S.A. Nasution, Wulan Dayu et al.

The resistance of Muslims to shamanism began when lies of the shamans were exposed on social media. Many shamans practise fraud under the guise of religion. Magical objects such as luminous daggers or stones that emit smoke, used by shamans as occult actors are also known to be objects of magic tricks that are sold freely and can be used by anyone. Scholars also continuously preach that Muslims’ belief in shamans is forbidden. Therefore, Muslims in Indonesia fear that believing in shamans degrades human dignity and makes worship unacceptable. The purpose of this research is to identify the factors that cause the resistance of Muslim youth to shamanism. This study used a cross-sectional design which was conducted by interviewing 3025 Muslim youths who had the desire to highlight shamanism phenomena in North Sumatra. The analysis in this study used a logistic regression test with Jeffreys’s Amazing Statistics Program (JAPS 16 software). The results of this study indicate that Muslim youths have a high resistance to shamanism. The resistance of young Muslims to shamanism is influenced by emancipative Islamic theology (p  0.001; Exp [β] = 2.504) and hifz al-din [maintaining religion] (p = 0.001; Exp [β] = 2.293). Muslim youths have high resistance to shamanism due to the fear that this culture will reduce the dignity of the human caliphate if it is subject to anyone other than Allah. Muslim youth also have high resistance to shamanism because they are of the view that shamanism makes worship unacceptable to Allah SWT. Contribution: This article explains the resistance of Muslim youth to shamanism. It also demonstrates how Muslims live in a multicultural society.

Bruno Kahn, with an appendix by Cyril Demarche

We prove all conjectures from chapter 7 of Yves André's book on motives in the case of products of elliptic curves. The proofs given here are simpler and more uniform than the previous proofs in known cases.

E. R. Pike

J. Way, La vida de Emeterio, Toj Medrano et al.

This essay reviews the following works: Dealing with Peace: The Guatemalan Campesino Movement and the Post-Conflict Neoliberal State. By Simon Granovsky-Larsen. Toronto: University of Toronto Press, 2019. Pp. viii + 275. $70.00 hardcover. ISBN: 9781487501433. Ladina Social Activism in Guatemala City, 1871–1954. By Patricia Harms. Albuquerque: University of New Mexico, 2020. Pp. xii + 409. $75.00 hardcover. ISBN: 9780826361455. Religious Transformation in Maya Guatemala: Cultural Collapse and Christian Pentecostal Revitalization. Edited by John P. Hawkins. Santa Fe, NM: School for Advanced Research, 2021. Pp. xxv + 448. $65.00 hardcover. ISBN: 9780826362254. Human and Environmental Justice in Guatemala. Edited by Stephen Henighan and Candace Johnson. Toronto: University of Toronto Press, 2018. Pp. v + 263. $36.95 paper. ISBN: 9781487522971. Guatemala’s Catholic Revolution: A History of Religious and Social Reform, 1920–1968. By Bonar L. Hernández Sandoval. Notre Dame, IN: University of Notre Dame Press, 2018. Pp. xiv + 254. $50.00 hardcover. ISBN: 9780268104412. Cuando el indio tomó las armas: La vida de Emeterio Toj Medrano. By Emeterio Toj Medrano and Rodrigo Véliz Estrada. Mexico City: Universidad Nacional Autónoma de México, 2021. Pp. 504. $354.00 paper. ISBN: 9786073043175.

Ann Taves, E. Asprem, Elliott Ihm

To get beyond the solely negative identities signaled by atheism and agnosticism, we have to conceptualize an object of study that includes religions and nonreligions. We advocate a shift from “religions” to “worldviews” and define worldviews in terms of the human ability to ask and reflect on “big questions” (BQs; e.g., what exists? how should we live?). From a worldviews perspective, atheism, agnosticism, and theism are competing claims about one feature of reality and can be combined with various answers to the BQs to generate a wide range of worldviews. To lay a foundation for the multidisciplinary study of worldviews that includes psychology and other sciences, we ground them in humans’ evolved world-making capacities. Conceptualizing worldviews in this way allows us to identify, refine, and connect concepts that are appropriate to different levels of analysis. We argue that the language of enacted and articulated worldviews (for humans) and worldmaking and ways of life (for humans and other animals) is appropriate at the level of persons or organisms and that the language of sense making, schemas, and meaning frameworks is appropriate at the cognitive level (for humans and other animals). Viewing the meaning making processes that enable humans to generate worldviews from an evolutionary perspective allows us to raise new questions for psychology with particular relevance for the study of nonreligious worldviews.