Hasil untuk "Religions of the world"

Meilanny Risamasu, Nofrizal, Ilyas Husti et al.

This article examines Ngormati, a lived ecospirituality of the Akit people in Indonesia, expressed through silence, offerings, and ritual attentiveness that bind land, sea, spirit, and ancestral presence. Based on ethnographic fieldwork in Teluk Setimbul, Riau Islands, including extended immersion, in-depth conversations, focus group discussions, and participation in sacred rituals, the study interprets Ngormati as a vernacular spirituality rooted in sacred rhythm, ethical restraint, and ecological intimacy. The findings show how ritual gestures such as the preparation of Kepala Jamu and Talam Dua Muka, prayers at sacred springs, and everyday practices of reverence operate as theological responses to ecological disruption. These practices reconfigure wounded ecologies into sacred space, sustain communal resilience through ritual memory, and transmit ecological ethics across generations. Framed by ecospirituality, contextual ecotheology, and Indigenous and Local Knowledge, the study argues that Ngormati functions as a contextual locus theologicus where ecological reverence and theological imagination converge. In this light, Ngormati offers a pedagogy of care and kinship that addresses ecological degradation and spiritual dislocation, and contributes to wider theological conversations on spiritual formation, environmental healing, and the renewal of sacred belonging in an age of planetary crisis.

Elena Sol Jiménez

Emma Marsella, Achyar Zein, Syamsu Nahar et al.

This article aims to explore the Fiqh approach to the issue of euthanasia within a medical context, given the increasing implementation and debate surrounding this practice globally. This study gains urgency from the significant growth in requests for euthanasia and assisted dying, raising profound questions about the criteria and conditions that permit this practice, as well as potential conflicts with religious and ethical principles. The methodology employed is a qualitative phenomenological approach, with primary data sources including verses from the Qur'an and Hadith, and academic literature through a Systematic Literature Review (SLR). Data analysis was conducted using the Miles, Huberman, and Saldana analytical model, with validity testing through source triangulation. The findings reveal that, within Qur'anic literature, euthanasia—particularly its active form—is opposed as it contravenes the principles of life's sanctity taught in Islam. In the medical context, euthanasia is categorised into active, passive, and physician-assisted suicide, each bearing significant legal and ethical implications. The SLR reveals that most studies focus on the legal and ethical aspects from a secular viewpoint, highlighting a gap in the literature integrating a Fiqh perspective. The research underscores the need for a more inclusive and sensitive approach to the religious context in health policy making and medical practice, especially in societies with large Muslim populations. This study offers a new perspective in medical ethics discussions, proposing a more holistic decision-making model that focuses not just on individual desires but also on the welfare of families and broader society.

Ahmad Salman Farid

This study investigates the profound interplay between social media engagement and spirituality in the journey of women overcoming anxiety and depression. With these pervasive mental health challenges affecting countless lives, understanding effective coping mechanisms becomes imperative. By intertwining the realms of digital connectivity and spiritual practices, this research explores how women navigate their mental health struggles, find support networks, and cultivate resilience. Drawing on a mixed-methods approach, this study delves into the experiences of a diverse cohort of women, capturing both quantitative data on social media usage patterns and qualitative insights into the significance of spirituality in their mental well-being. Through surveys, interviews, and content analysis, the multifaceted impact of social media platforms and spiritual beliefs on mental health outcomes is illuminated. The results reveal a complex landscape wherein social media serves as both a source of distress and a platform for connection and support. Moreover, spirituality emerges as a profound resource for coping, offering solace, hope, and a sense of purpose to women navigating the depths of anxiety and depression. Statistical analysis underscores the significant correlations between certain social media behaviors and mental health outcomes, while qualitative narratives enrich our understanding of the deeply personal and transformative role of spirituality in women's lives.

Abbas Ali Mansouri, Leila Amiri

Shiite spirituality has a high place in Henry Carbone's thought. The facet of this exaltation is that Carbone believes that in Shiism, the connection with divinity and the holy world is preserved and stable through the living imam. It is for this reason that the teaching of Mahdism has a special carbon in its thought, and Carbon considers the acceptance of Shia spirituality incomplete without accepting the thought of Mahdism. For Imam, he is the highest rank of the twelve, which is the guardianship over the interpretation and transformation of the innermost of divine religions. While acknowledging the material and cosmic existence of Imam Zaman, Henry Carbone is more interested in the personal existence and example of Imam Zaman. And he does not insist on the emergence event as a phenomenon that will happen one day outside the world, and considers it dependent on the mind and conscience of the believer. In the position of Karbon, the absent imam in Aswah and as a personal leader guides man to the imam of time present within each person. It is the sign of the openness of this world to the world. In this research, Henry Carbone's view on the existence of the 12th Imam and how to be a leader during the time of absence and how to appear was analyzed in detail.

Erenestina Gjergji, Kastriot Gjika

The article investigated the religious paradigm and postmodern deconstruction in the dramatic works of Balkan playwrights, focusing on Kosovar writer Sabri Hamiti, exploring the role of religious and mythological narratives in his plays and their deconstruction through postmodernist techniques. The research analysed how Hamiti incorporates biblical, Qur’anic, and mythological symbols to question traditional moral frameworks, offering new interpretations of sin, redemption, and moral responsibility. Using a comparative literary approach and textual analysis, the study identified key postmodern principles such as multiplicity of meanings, temporal disruptions, and deconstruction of fixed structures in Hamiti’s works. The results demonstrate that Hamiti’s dramas challenge the stability of religious and moral concepts, while simultaneously utilizing them as cultural artifacts that contribute to the national identity of the Balkans. His plays reveal a complex interaction between the sacred and the profane, highlighting the role of religion in shaping both individual and collective consciousness. The findings underscore the enduring significance of religious symbols in contemporary Balkan drama and the profound impact of postmodernist tendencies on the cultural and theatrical development of the region.

Pramenković Almir, Pramenković Misala, Omran Nezar

This paper explores the complex relationship between religion and morality from a historical, philosophical, and contemporary perspective. The author shows how moral norms have often been linked to religious beliefs throughout history, from ancient civilizations and medieval Europe to the changes during the Enlightenment. Through three approaches - religion as the basis of morality, morality without religion (a contradictory relationship), and the complementary relationship between them - the paper offers insight into different scientific positions on this topic. Religion is traditionally considered the foundation of moral norms, while Kant based ethics on reason, and Nietzsche criticized religious morality. The paper also analyses how different religions, such as Eastern religions (Hinduism and Buddhism), Judaism, Christianity, and Islam, shape moral values through their teachings. Of course, taking into account the religious background of the author of this text, greater focus is placed on the role of the Islamic perception of morality. Such a position does not at all diminish the scientific value of the text itself. Sociological, philosophical and empirical critiques of religious morality further illuminate the challenges facing morality in modern society, while secular morality, such as Kantian ethics, is considered as an alternative. The synergy of religion and morality undoubtedly leads to better humanization of man and peace in the world. Finally, the author emphasises the role of the Islamic worldview in the transmission of morality and the importance of a multidisciplinary approach to understanding the interaction between religion and morality in the contemporary world.

Mulyana Mulyana, Busro Busro

This study aims to analyze the role of Balinese Hindu cultural values, particularly Tat Twam Asi (I am you, you are me) and Menyama-Braya (brotherhood and solidarity), in fostering social harmony and supporting the sustainability of tourism in Bali. This research employs a qualitative method with a case study approach, focusing on the religious tourism site of Wali Pitu. Data were collected through in-depth interviews, participatory observation, and document analysis. The findings reveal that Tat Twam Asi strengthens social integration by instilling an awareness of the unity of all beings. At the same time, Menyama-Braya serves as a social mechanism that promotes interfaith solidarity. The implementation of these values is reflected in the active participation of local communities in managing cultural tourism destinations, maintaining a balance between economic benefits and cultural preservation. The study's implications highlight that a culture-based strategy can effectively create inclusive and sustainable tourism. The primary contribution of this research lies in its in-depth exploration of how local cultural values can be integrated into tourism policies and practices. However, this study has limitations in its geographical scope and research timeframe, which could be expanded in future studies to gain a broader understanding of these dynamics.

M. Amin Abdullah

Purpose – The purpose of this research is to learn about civil society organizations' experiences in cross-cultural religious literacy programs and what should be done to maintain harmonious, non-conflictual relations between people of different religions and beliefs Design/methods/approach – This study was conducted to explore in-depth information about the experiences of civil society organizations (CSOs) in cross-cultural religious literacy programs. One of the CSOs in Indonesia mentioned in this research is the Leimena Institute, which shares its experience in various literacy activities, including cross-cultural literacy. The purpose of this study is to learn about the experience of civil society organizations in cross-cultural religious literacy programs, not to mention to find out what should be done to maintain harmonious-non-conflictual relations between people of religion and belief. The data for this qualitative research was taken from related documents. Findings – There are international interfaith documents that speak of the importance of building togetherness in organizing life for the better. The dialog process is one of the efforts that can be carried out to allow the spread of the spirit of cross-cultural religious literacy, to bring up a multicultural-multireligious education curriculum. Research implications/limitations – This research has theoretical and ideological implications for producing educational innovation. The efforts made by the Islamic community and the international community have a positive impact on efforts to build a broad educational network. As a result, the predictions of future education that is multicultural and multireligious will be able to be faced calmly and fully prepared Originality/value – This research illustrates how dialogues will build good engagement and produce significant changes in the world of education towards a multicultural-multireligious future education

Zdzislaw Kieliszek

The purpose of this study was to explore the philosophical concepts of marriage in the teachings of Immanuel Kant and Pope John Paul II. The study was based on a hermeneutical approach. The study employed the comparative method to compare the concepts of commercium sexuale (sexual union) and communio personarum (communion of persons); the historical method – to reconstruct these concepts and the preconditions for their emergence; the systemic method – to break down the concepts into separate provisions and analyse them without losing a holistic vision; and the structural method – to search for the hidden structural elements of these concepts and their preconditions. It was found that Kant insists on defining marriage as commercium sexuale – a union based on sexual characteristics. He considers this union to be primarily legal – it is a mutual right granted by both newlyweds to use each other’s bodies and the right to have a permanent impact on each other’s lives. For John Paul II, marriage is not a commercial arrangement, but rather a commitment of the newlyweds to give each other their personalities as a gift. Corporeality and its sexuality, as an integral part of the personality, is also part of this gift. The choice of a partner for marriage is the choice of a person to whom you are ready to promise to give yourself unlimitedly. This study covered the fundamental differences between the theological view of the nature of marriage and the philosophical concept of Kant (which substantially influenced the worldview of modern society and, as a result, postmodernity). The study also found points of intersection between the views of Kant and John Paul II.

Thomas Galoppin, Romain Loriol

En reprenant le dossier de quatre indivi­dus poursuivis pour leurs activités magiques et le crime de lèse-majesté en Asie dans la vague de persécutions de l’hiver 371-372 de notre ère, nous interrogeons l’ambi­guïté inhérente aux pratiques divinatoires et magiques. Partant du récit d’Ammien Mar­cellin, à charge contre les autorités répres­sives, nous essayons d’entrevoir les éléments d’accusation, mais pour mieux cerner le pro­cessus d’interprétation qui s’exerce dans un éventail de possibilités. Cet exercice à quatre mains a pour but de questionner, encore, les notions que nous utilisons, comme celle de magie, en invitant à prendre à bras-le-corps toute la complexité des points de vue anciens.

Dr Candida Millar, Prof Dr Godfrey Harold

The triune God reaches from within his perichoretic unity (Eugenio, 2014:156), into his creation, inviting all of humanity to participate in the Triune community of “shared participation—a participation together—in the perichoretic community of Trinitarian persons” (Grenz, 2003:268). Within this community, humanity finds it is made-in-God’s-image value and can live in the freedom of God’s communion (Knight, 2007:1).This article considers the experience of koinōnia in a church where membership lived through transitions of both apartheid and legalistic religion simultaneously, based on the research question, “What is the lived experience of koinōnia in the post-apartheid, post-Armstrong Grace Communion International Johannesburg Congregation”. Where genuine, evangelical, Trinitarian koinōnia exists, there appear to be blockages in the progressively deepening life in community. With significant input from the work of Lincoln (Lincoln, 2009) Koinōnia is explored through five considerations: identity, common life of believers, virtuous life, ubuntu, and practical sharing. Koinōnia in the lived experience of people who have traversed the ills of apartheid and the transitions of legalistic religion are encountered, exposing the beauty of diversity, the need for common values, and the commitment of time together in Scripture. Responding to meaningfull moments (Frankl, 2006) towards Christlikeness by the power of the Spirit, not the flesh (Galatians 5:13–22), appears to significantly draw believers into the unity that Jesus prays in John 17. A more faithful practice is envisioned where believers build trust in the Spirit’s unifying power and presence and, from within the identity of Christ, are encouraged to explore various responses to meaningful moments towards Christlikeness. As the article and antecedent research suggests, widening and deepening individuals’ awareness of common life may build the connectivity of the visible vessel fulfilling its mandate to reflect God to the world. The Church is like a diverse tapestry attending to the calling of mending what was broken by harmful religious and political practices.

Emilia Angelucci

Timur Si-Qin’s work elaborates links between virtual reality and spirituality in a peculiar way. In a context of cultural transformation that sees digital religions as expressions of faith, with virtual reality as their recent development, his works are placed as a bright political intervention aimed at promoting ethical change. Timur Si-Qin’s project New Peace is a new protocol for a post-secular and inclusive faith in the real that fosters a spiritual relationship with matter. New Peace employs branding and multiple mediums, including virtual reality, as cognitive access tools that benefit from human propensity for spiritual thinking. The article focuses on his work A New Protocol VR (2018), an immersive experience in which the user falls into a vast desert landscape. Here the ethical contents of New Peace are conveyed as he/she connects to Pray to Scale, a spring of meditation on vastness, one of the four sources of spiritual emotion conceived by the artist. In investigating the relationship between virtual reality and spirituality, a debate emerges showing different visions of the medium as a vehicle for spiritual experiences. These visions are the background to the artist’s peculiar artistic-philosophical perspectives in which he aims at overcoming a vision of the digital as immaterial-disembodied and presents a unifying subject-object, mind-world, and spirit-matter outlook placed in the emergencies of present time.

Pierre O. Jacquet, Farid Pazhoohi, Charles Findling et al.

Abstract Why do moral religions exist? An influential psychological explanation is that religious beliefs in supernatural punishment is cultural group adaptation enhancing prosocial attitudes and thereby large-scale cooperation. An alternative explanation is that religiosity is an individual strategy that results from high level of mistrust and the need for individuals to control others’ behaviors through moralizing. Existing evidence is mixed but most works are limited by sample size and generalizability issues. The present study overcomes these limitations by applying k-fold cross-validation on multivariate modeling of data from >295,000 individuals in 108 countries of the World Values Surveys and the European Value Study. First, this methodology reveals no evidence that European and non-European religious people invest more in collective actions and are more trustful of unrelated conspecifics. Instead, the individuals’ level of religiosity is found to be weakly but positively associated with social mistrust and negatively associated with the production of behaviors, which benefit unrelated members of the large-scale community. Second, our models show that individual variation in religiosity is well explained by the interaction of increased levels of social mistrust and increased needs to moralize other people’s sexual behaviors. Finally, stratified k-fold cross-validation demonstrates that the structures of these association patterns are robust to sampling variability and reliable enough to generalize to out-of-sample data.

Oleksandr Brodetsky

Abstract. The article substantiates the relevance of complex researches aimed at expert understanding of the humanistic potential of ethical ideas of different religious traditions and clarifying the conditions of their effectiveness in modern reality. Methodological guidelines for such studies are Kant's ethicotheology; ethical doctrine of N. Hartmann; Berdyaev's ethics of creativity; E.Fromm’s demarcation of the foundations of authoritarian and humanistic religiosity; D.Ikeda's ideas about the primacy of cultural dialogue of religions over their dogmatic or corporate isolationism. The author models the possibilities of synthesis of comparative, dialectical, phenomenological, hermeneutic, synergetic methodological strategies in understanding of the value vectors of religious ethics. It is noted that the content of the term "religious ethics" (or "ethics of religions") is not limited to a system of canonized, "once and for all" formulations, norms and prohibitions of a particular religion. Religious ethics is a broad value and social space of human interaction and cultural creation. No less than canons and dogmas, it is also defined by practical patterns of forming relationships in a particular religious community as a hotbed of intense value exchange. The specificity of the principle of humanistic synergy of different traditions religious-ethical ideas is substantiated. It is proved that in the conditions of a globalized, post-information society there are many opportunities for constructive action of this principle. After all, religious meanings are penetrating to the consciousness of people not only within the confessional upbringing and “catechization”. Often they are mastered through individual, autonomous forms of socialization of the individual. That is, the level of cultural development, education and self-education, and involvement in one or another information "field of attraction" are important here. The author of the report identifies a specific vision of the value core of a number of religious traditions of the world, which can be productively used for the humanistic synergy of relevant religious and ethical ideas. He summarizes this core with the example of humanist ideas and practical examples of Hinduism, Jainism, Confucianism, Judaism, Christianity and Islam. At the same time, he identifies the value antipodes of humanistic virtues present in these religious traditions and analyzes the ways of their social cultivation preventing The emphasis of the study is extrapolated to the Ukrainian context of the functioning of religious and religious education, as well as to the issues of applied ethics and civil responsibility of religious communities, their leaders and activists. It is concluded that among the important conditions for the humanization of the functioning of religious structures in modern society – the optimization of the communicative "climate" of educational projects, the development of practical dialogue with respect to other religions and worldviews, the active introduction of philosophical and academic religious and religious studies, which educates future religious leaders. Accordingly, the prospects for further research in this methodological key lead to a detailed reflection on the educational, communicative, media, cultural and aesthetic, legal conditions of harmonizing the humanistic value orientations of the ethics of religions and the practice of living of confessions and religious communities.

A. N. Tsatsulin

The article is dedicated to the International Holiday — the Day of Fight against Corruption on 9 December. The author of the material considers the vital issues of this so far unsuccessful struggle or ineffective counteraction to corruption phenomena that are revealed in various areas of life and not only our society. The author tries to find out how corruption is treated in the views of the main world religions — Christianity (partially), Islam and national religion — Judaism. The article gives historical reminiscences and authorial comments on the text fragments of the main written sources of these religions. Judgments about the origins, roots and main causes, of course, of the immoral, harmful and devastating phenomenon of corruption, are deeply rooted in the national economies of many developed and most developing countries on the planet. At the end of the article, the author expresses his dissenting opinion on measures to combat corruption in the form of three independent conclusions. But the main thing that the author tries to express in relation to the accumulated domestic experience of fighting corruption is instead of solving a specific problem, it is being reformulated.

François Gillet

Europe has a long story … as other continents in the word. Europe is characterized by its diversity in cultures, languages, religions, values, traditions… as also other continents. Europe has This spécifique not to bé the last continent (untel tokay… ?)  In our long human prehistory and history, from where representants of different « empires » went all over the world for colonizing countries. Colonisation includes integration of new countries -Most of the time in a militari process-  usine allo culture, économie, religion and langage as colonisation Tools.  Social help, education and medical assistance were not the last dimensions for disseminating and implementing the colonizer’s domination.

Panayotis Pachis

This editorial introduces the articles published within the OLH Special Collection, ‘Healing Gods, Heroes and Rituals in the Graeco-Roman World’. The first two articles in this collection interrogate the figures of specific healing gods. Olympia Panagiotidou’s article ‘Asclepius’ Myths and Healing Narratives: Counter-Intuitive Concepts and Cultural Expectations’ focuses on the curative features that defined the image of Asclepius, the most famous of the healing gods. The next article in the collection, ‘The Fate of a Healing Goddess: Ocular Pathologies, the Antonine Plague, and the Ancient Roman Cult of Bona Dea’ by Leonardo Ambasciano, interrogates the religious figure of another healing agent: the Italian goddess Bona Dea who was particularly venerated in Rome and in the region of Latium and whose cult reveals the way in which ancient Roman androcentric control over women was institutionalised through religious figures. The third article in the collection, Audrey Ferlut’s ‘Goddesses as Consorts of the Healing Gods in Gallia Belgica and the Germaniae: Forms of Cult and Ritual Practices’ considers the impact that cults dedicated to gods and goddesses had on populations in the wider area of the Roman Empire, focusing on the Northern provinces of the Western Roman Empire (Gallia Belgica and the Germaniae). The collection’s final article, ‘From Textual Reception to Textual Codification: Thessalos and the Quest for Authenticity’ by Spyros Piperakis, moves the discussion from the question of cult practices to ‘alternative’ healing therapies in antiquity. Piperakis deals with astrological medicine, one of many alternative therapeutic methods that became popular during the Hellenistic and Roman period. Taken together, the articles in ‘Healing Gods, Heroes and Rituals in the Graeco-Roman World’ demonstrate that we need to approach the study of ancient myths and cults within their socio-cultural context. These articles thus challenge traditionalist approaches to the history of religion and reveal the richness of interdisciplinary approaches in the twenty-first century: offering new paths of inquiry that could help us to extract new data and shape a new interdisciplinarity in the current and future research of the religions and cults of Antiquity.

HamidReza EskandariDamane, Abdollah Nasri

The problem of evil is the most serious problem in religious thinking, and now is the most important atheistic reason against the existence of God. According to this argument, existent evils in the world are not compatible with an omnipotent, omniscient and all- good God. Based on this problem, the present investigation has been written to investigate the problem of evil according to Leibniz and Swinburne's views. Based on divine providence and theodicy these two thinkershave offered solutions to solve this problem, and both of them on the basis of free will, the best created world and benefits of evils have presented their solutions. This investigation will explain the views of these two thinkers and compare their views about this problem. 1- Similarity in Leibniz and Swinburne points of view: 1-1- Motivation behind mentioning theodicy in Leibniz and Swinburne's theories = Leibniz and Swinburne are two theistic philosophers who have discussed about theodicy to defend the theists' beliefs. Leibniz mentions theodicy in order to respond to the questions and skepticism brought by Mr. Bill, his purpose was to answer some questions raised in theodicy. Similar to this, Swinburne also comes to evil and theodicy to face obstacles appeared based on evil in recent years. 1-2- The two philosophers' Perception of God Leibniz and Swinburne both consider the definition of God offered in Abrahamic religions. According to both philosophers, God is omnipotent, omniscient, and all-good. They base their theodicies according to this definition of God. 1-3-Supporting their views by referring to the theory of free will One of the major and important similarities in Leibniz and Swinburne discussion is their emphasis on free will. Both emphasize the goodness of will. The both believe that it is impossible for God to give a creature free will, and prevent him from evil which is essential for this freedom. Because when a creature is prevented from committing a bad act, he cannot be regarded as having free will. In other words Swinburne like Leibniz believes that human beings are able to make evils and this its logical result is that they have free choice and they are responsible. It is not logically possible for God to give us freedom and at the same time remove the possibility of doing evils from us. 1-4- Evil's advantages Both philosophers believe that evils have a lot of advantages. Leibniz considers the evils being profitable for the ideal system of creation. He points to cases which seem to be out of order and considers them exactly in harmony with the world and says in particular this anarchy makes the world beautiful. Leibniz even believes that this world with evils is much better than world without them, because they are necessary for producing more good things. From Swinburne's point of view suffers make an opportunity for human beings to corporate and share each other's' pains in particular. This particularly appears in a situation in which this corporation results in cure or prevention. 1-5- The ideal system of creation. From other resemblances between Leibniz and Swinburne point of view we can mention here is that both consider this world with all its sufferings and ailments or in general, evils, the best created world. And do not consider the best created world the world without evils.Leibniz believes God is good, and from the good nothing except good results. That means if there were different possible worlds, God had complete knowledge to all of them. So evil and good both were clear to God.Also God is all-good who could not have chosen anything except good. There is nothing from all-good but good. So God's choice was the best and as a result this world is the best created world. Swinburne also believes that the world with a little suffering and sickness at least is as good as a world without suffering because it is really good that human being has a deep attention toward other individuals. And this attention can be deep and serious only in situation in which other men are in bad condition. If somebody's condition is always ok there will not be any reason for others to be curious and caring about him. 2- Differencesof Leibniz and Swinburne's views: 2-1- Nature of evil Leibniz believes that evil is nothingness and as a result it needs no cause, because cause is needed in a situation in which something exists. Existence needs a cause. At the same time evil is non-existence. Leibniz says there is no cause for formal characteristic of evil because evil is non-perfection and the existent thing requires a cause while evil is non-existent. In contrast Swinburne does not believe in non-existence of evil. About the nature of evil he believes that evil is not the lack of massive goodness, rather they are existent bad things which could be eliminated by God if He wills 2-2- Classification Evils Another difference in Leibniz and Swinburne's view is the way they classify evil. Swinburne classifies the evils as moral evils and natural evils but Leibniz makes another classification and categorizes evils in metaphysics and natural and also moral evils. 2-3- Relationship between good and evil Leibniz accepts the reality of evil but declares that the existent evil is the least possible one which is essential for the existence of good which is far less than existent good. So evil is the expense that is paid for massive advantages coming from good but Swinburne in contrary to Leibniz considers good and evil necessary for each other. He also believes God does not have any choice except making an evil for us to obtain a good. And this does mean a contrast .So we can say Leibniz and Swinburne have different points of view toward the relationship between evil and good. Leibniz believes good and evil are in contrast but Swinburne believes good and evil are necessary for each other.

Shannon Wells-Lassagne

George R.R. Martin’s series of novels A Song of Fire and Ice is notable for its world-building, particularly in regards to its representation of a fairly large variety of co-existing religions (though only three are given significant authorial attention). When adapting the novels to the small screen, shorthand for these different religions is almost purely visual: rituals are heightened, and imagery is emphasized. In this sense, the series subtly emphasizes the importance of ceremony and aesthetics in converting and sustaining their “flocks”: conversion is not based on ideology, since it remains rudimentary at best in the time allotted to this subject, but on theatrics. In so doing, Game of Thrones (HBO, 2011-) makes a statement, be it voluntary or not, on both religion and politics in contemporary American culture.