The doctrine of salvation (soteria) has historically stood at the center of Christian theology, shaping not only doctrinal identity but also ethical and communal life. Yet in postcolonial and plural contexts, classical Western formulations require contextual rearticulation through dialogue with indigenous wisdom. This study examines Poda Na Lima, the Batak Toba moral-ethical system, as a theological resource for reinterpreting Christian soteriology in North Sumatra, Indonesia. Poda Na Lima - literally “five instructions” - articulates principles of harmony, wisdom, discipline, respect, and knowledge that have guided Batak communal life across generations. Drawing on a qualitative theological-ethnographic methodology, the research integrates two complementary sources: textual analysis of Batak oral traditions and cultural codifications, and fieldwork among Huria Kristen Batak Protestan congregations, including participant observation and conversations with pastors and elders. Data were analyzed through three stages: hermeneutical reading of Poda Na Lima in relation to biblical themes of repentance, reconciliation, and transformation; doctrinal correlation with Christological and soteriological affirmations; and contextual theological synthesis that integrates Batak ethical wisdom with Christian doctrine. Findings demonstrate that Batak Christians reinterpret Poda Na Lima not merely as cultural heritage but as a living moral compass aligned with Christological virtues of humility, service, and obedience. When placed in dialogue with soteriology, Poda Na Lima enriches the understanding of salvation as both divine redemption and ethical-communal transformation. The study concludes that indigenous wisdom, far from being peripheral, can function as a theological interlocutor, offering a contextual soteriology that affirms the integrity of Batak culture while contributing to global theological discourse on salvation and human flourishing.
Gulmira Karabalaeva, Dinara Osmonova, Artem Golov
et al.
This study examined current trends in the development of religious consciousness among the peoples of Central Asia, focusing on the revival of Islam, the impact of digital technologies, and the interaction of global and local religious practices. The research analysed changes in the region's religious life after the collapse of the Soviet Union and examined the role of state policies in shaping religious consciousness. Results revealed that Islam has regained importance as an aspect of national identity in countries such as Kazakhstan and Uzbekistan, where governments actively support religious practices to strengthen social cohesion. More than 50% of respondents in Kazakhstan consider it possible to maintain Muslim identity through online platforms, with analysed applications (Muslim Pro, Athan, Quran Majeed, Salatuk, Umma, and 3DMekanlar) playing significant roles in facilitating religious practices and building digital faith communities. The study identified tensions between global religious movements like Salafism and Tablighi Jamaat and traditional Islamic practices, posing challenges to the region's cultural identity. The practical significance lies in recommendations for policies supporting moderate Islam, preventing radicalization, and effectively using digital technologies in religious life. This contributes to understanding religion's adaptation in the context of globalization and can inform educational and policy initiatives in the region.
The relevance of the study is determined by contemporary ideas of modernisation and radicalisation of Islam, the formation of which is directly linked to the problem of interpreting the sacred texts of the Muslim world. Therefore, the aim of the research work is to determine the veracity of applying
linguistic and semantic approaches to the interpretation of the Holy Quran in order to find new ways of regulating the socio-cultural space. The research was conducted on the basis of the semantic, cultural, semiotic and formal-logical approaches, using such methods of scientific knowledge as induction, deduction, linguistic analysis, systematisation, comparison, synthesis and generalisation.
In the course of the research work, key narratives of contemporary Islam were analysed in terms of their specific understanding of the Holy Quran. The current state of research into the interpretation of the sacred texts of Islam is reviewed. The specifics of understanding the Holy Quran in the context of its metaphorical constructions are explored. The relationship between the linguistic structure of
the Arabic language and the interpretations of the texts of the holy injunctions has been established, on the basis of which two ways of investigating the understanding of the Quran have been proposed. A comparative analysis of the research findings with other research findings in the category of modern interpretation of the Quran and Sunnah has been conducted. The trend towards digitalisation of the sacred texts of Islam, as well as the use of artificial intelligence technologies to interpret the ayahs, has been noted. The practical significance of the research work lies in proposing new methodologies for interpreting sacred texts, which can then be qualitatively applied in practice.
The New Apostolic Movement (NAM) is marked by two tenets: the legitimacy of the ministry of modern-day apostles and “theocratic single-headship” of churches by apostolic leaders. There is a lack of specialized research regarding the polity of NAM networks and NAM churches. What is the polity of the New Apostolic Movement and how can that polity be evaluated in the light of biblical and historical precedents? New research found that local-church polity in NAM churches is consistently autocratic but with enough plurocratic function to provide a measure of accountability. There is little to no democratic function in NAM churches. Research into the polity of the trans-local networks of the New Apostolic Movement found an absence of autocratic control, contradicting previous assumptions in the literature. Biblical exegesis concluded that the primacy of apostolic ministry is given to building the church, not governing it, and that the governing role of New Testament apostles was conducted collegially, not autocratically.
Introduction
Kalīla wa-Dimna (Kelileh o Demneh) is a book that has been translated by Iranians in different times and there have been interpolation in it. One of these interpolations is the addition of “the Book of Borzouyeh the Physician”, which has been the place of debate and disagreement among researchers ever since. It was written by Bozorgmehr and added to the mentioned book; however, since there is no trace of the Pahlavi text written by Bozorgmehr, it is not possible to give a definite opinion about what was added to it. The only important point is that the Pahlavi text "is considered the main source of the later translations of Kalīla wa-Dimna" (Dublova, 2012: 16); therefore, the two Arabic translations of Ibn Muqaffa and the old Syriac translation from the Pahlavi text have been provided. Despite this, Borzouyeh chapter exists only in the Arabic translation and is not seen in the Syriac text (Mahjoub, 2015: 48). The issue of "Manichaeism" is prominent in connection with the presence and absence of the chapter on Borzouyeh in the Syriac and Arabic translation, in such a way that its existence in the Arabic translation caused a series of debates about the authenticity of this chapter and attributing it to Ibn Muqaffa and promoting Manichaean beliefs; its absence, however, in the Syriac translation by a person who wrote against the Manicheans, led the minds to the anti- Manichaean tendencies of that translator and discursive interventions.
Methodology
This research follows a descriptive-analytical method, and in the analysis, an effort is made to reveal the religious tendencies of the author of the Book of Borzouyeh the Physician by comparing it and the Manichaean texts. Since the Book's skepticism in the discussion of religious skepticism has similarities with other issues from the Sassanid and the Islamic period, the present study will, firstly, examine the issue of religious skepticism in it and compare it with propositions from other texts; the study tries to find a convincing answer to this question: which Manichean theme is included in the piece related to religious doubt about the physician's profession?
Secondly, by analyzing and examining the above-mentioned Book comprehensively, the study will answer the question: which Manichaean teachings does the Book of Borzouyeh contain?
Discussion
In order to distinguish the Manichaean doctrines about Borzouyeh, three major issues have been taken into account, i.e. religious skepticism, asceticism and parables. What will be obtained from the examination and analysis of the Manichaean themes under the mentioned trilogy include: 1- the issues of selection of the outcomes of religions, in the discussion of religious skepticism, i.e., the interpretation of "the elite of all religions" in the Book of Borzouyeh, in connection with the selectiveness of Manichaeism and Mani's use of works and beliefs of all religions in developing his religion. It seems that Mani, in the light of an elitist and compromising point of view, based his teachings on what is approved by various ethnic groups from the West to the East (Klimkait, 2014: 269). This compromising feature of Mani allows him to easily use the sign systems related to different beliefs and cultures in order to spread his ideas widely. Mani himself, while enumerating the reasons for the superiority of his religion over past religions, acknowledges this selectiveness and taking advantage of the heritage of others and says: wispānnibēgānwihīhudāzendīgpēšēnagāndēnān ka ōēndēnī man….(Boyce, 1975: 30). (All the writings, philosophy and wisdom of the ancients’ religions, to this religion of mine...[was added...]).
Speaking of Mani's selectivity, it should be said that he considered himself to be the interpreter of the thoughts of Christ; Mani considered himself not only Jesus, but also a living Christian and spoke of his living books and his eternal religion. Also, Mani's influence on the epic-mythical narratives and traditions of Iran is evident in the book of Ghulan Maniwi.
As to the contribution of Babylonian beliefs, "the Babylonian epic of Gilgamesh" was one of the main sources from which Manichean beliefs began and expanded" (Daly, 1400, 97). The influence of Indian and Buddhist beliefs should also be considered in the Manicheans' special attention to allegoric and narrative literature of India. Therefore, the use of the phrase "Elite of all religions" in the topic of Borzouyeh and its selection is in line with the intellectual system of the Manicheans and the subject of selectiveness on their part.
Regarding the ascetic teachings of the Book of Borzouyeh with Manichaeism, one should also mention issues like the demonic creation of the human body, the desire to be freed from the prison of the body, the belief that life is painful, abandoning cohabitation with women, abandoning witchcraft, and avoiding harming humans and animals. In the explanation of these references, as to the pessimistic attitude of the Manicheans about the human body, it can be said that the impure body and its corrupt mixture, which is highlighted in the Book of Borzouyeh, are connected with the body of the human demon and the pure soul. About the belief in the sufferings of the world and the life accompanied by torments, that can be seen among the teachings of Manichaeism, the Book of Borzouyeh also considers the world to be a "plague" full of "torment" in which a person, incessantly, suffers from pain and suffering from the moment of his birth to the time of his death. Therefore, in accordance with the pessimistic attitude of the Manicheans to the world, the statements like "the world is a well full of calamity and fear", "friendship with the world is one of the evils", "divorce of the world is liberation", provide a proper way to look pessimistically at the world and to avoid it.
Avoiding lust and intercourse with women is also one of the common teachings in Manichaeism and the Book of Borzouyeh. According to the narration of the Book, Borzouyeh "prevented the vagina from being inappropriate and [showed] general symptoms from the inclination of women" (Nasrullah Manshi, 1389: 51). According to Borzouyeh, witchcraft is one of the sins (ibid. 51). This order is consistent with a Manichaean teaching in "abandoning... the teaching witchcraft" (Abul Qasmi, 2017: 27). Avoiding "hurting animals and killing people" (Nasrullah Manshi, 2009: 50) is also in accordance with Manichaean ascetic teachings. According to Mani, "it is not permissible to kill any creature" (Reeves, 2011: 161).
"Borrowing from Buddhist narratives" can be considered as one of the influential platforms of Manichaeism (Skjærvø, 2006: 58). In this way, stories and parables can be found in the book of Borzouyeh which, although they "certainly have Indian roots" (Dublova, 1382: 71), they have taken on a Manichean flavor and were used to expand or consolidate their beliefs; therefore, the warning of the Book Borzouyeh about paying attention to the pleasures of the senses as the main obstacle to happiness is in accordance with Manichean world-aversion teachings. In addition, the connection of Manichaean allegorical literature with the Book of Borzouyeh can be seen in the allegorical use of "agriculture", "straw" and "seed". Therefore, relying on the textual evidences and measuring them with Manichaean teachings, we see themes that are in connection and alignment with Manichaean beliefs throughout the Book of Borzouyeh.
Conclusion
In “the Book of Borzouyeh the Physician”, we find elements that refer to Manichaean teachings. The discussion of "religious skepticism" has been the most important factor of disagreement among researchers. From the point of view of this research, the only determining factor in the discussion of skepticism is relying on its privative form. Relying on the privative aspect, what separates the statement of religious doubt about Borzouyeh, as a special element of manifestation from other similar statements, is the phrase "elite of all religions" which is in line with the selective and elitist view of manifests, in such a way that Mani himself considers this selectivity as one of the reasons for the superiority of his religion over others.
Also, asceticism is one of the most frequent semantic components throughout the Book. Considering the integrated thought of the Manicheans, ascetic themes, apart from their Indian, Gnostic and Christian sources, play a role in serving Manichaean thoughts. The demonic nature of man, abandoning the lust and desire of women, abandoning witchcraft, believing in the suffering of the world, death and wishing to be freed from the prison of the body, abandoning cruelty to men and animals are among the ascetic teachings in the Book of Borzouyeh.
Manichean allegory of is also an important feature in deriving Manichaean themes from Borzouyeh. Not paying attention to sensual pleasures and abandoning them is the most central Manichaean theme in the allegories of Book of Borzouyeh.
With the identification of Manichean characteristics of the Book of Borzouyeh, it is not only revealed that this Book is attributed to Ibn Muqaffa, but, beyond that, it also leads one to the Manichaean tendencies of Borzouyeh and its probable author, Bozorgmehr Vizier Anoushirvan.
Introduction. Religious vocabulary is a means to express a special view of the world, a special value system. Goals. The work aims to identify some specific patterns in the functioning of religionyms in seventeenth-eighteenth century Kalmyk official letters and their Russian translations. Materials and methods. The article examines a total of seventy nine letters by the Kalmyk Khan Ayuka for the years 1685 to 1715 — and their parallel Russian translations. The original texts are housed by the Russian State Archive of Ancient Acts and the National Archive of Kalmykia. Results. The analysis of religious vocabulary reveals certain differences in linguistic worldviews articulated by representatives of different religions. The texts contain religionyms associated with Buddhism (in Kalmyk letters), Orthodox Christianity (in Russian translations), and Islam (single mentions in Kalmyk letters and their Russian translations). In most cases, religionyms act as an important tool of diplomatic etiquette. Our comparison of the original texts and their translations made it possible to identify some semantic extensions pertaining to Kalmyk religion-related toponyms — names of places of pilgrimage, while there are almost no traces of Buddhist terms in Russian translations, which may be explained by differing religious ideas and concepts.
History (General), Oriental languages and literatures
AbstractPeace education has long been integrated into the higher education curriculum to equip students from diverse cultural backgrounds, languages, religions, regions, and lifestyles with the knowledge, skills, and values necessary to foster a culture of harmony and prevent future conflicts. This systematic research examines the peace education concept and practice in action from various universities in the world garnered from research articles published within the last 5 years between 2017 and 2021. This study uses international database in the form of articles in Scopus journals using such keywords in the Scopus database (scopus.com). The keywords we used were “peace education and higher education”, “peace education and university”, “peacebuilding and higher education”, and “peacebuilding and university”. Articles from many databases are selected using Preferred Reporting Items for Systematic Reviews and Meta-Analysis (PRISMA) approach. From the results of the review of 10 articles, this study explores four emerging themes on peace education concept and practice which include 1) universities collaborating to develop peace programs; 2) peace education teaching; 3) peace education curriculum; and 4) peace education hidden curriculum. The analysis result shows that peace education needs to be prioritized to create a safe, harmonious, and peaceful atmosphere among students and all academic society members. This article is helpful for universities, particularly to help develop peace values in education.
According to the Holy Scriptures, parents must care, teach, and guide their children to lead a Godly life. Comparably, the African traditional religion expects parents to do so too. On the morning of 26 June 2022, South Africa woke up to the harrowing news of the death of twenty-one young people in a tavern in East London, in the Eastern Cape province of South Africa. Later, the number of deaths rose to twenty-two. Young people, the youngest being thirteen years old, lost their lives on this fateful day. First, this research seeks to reflect on the lessons the country should
learn from this unfortunate ordeal so that such incidents do not occur again. Secondly, this research draws wisdom from the Christian teachings on parenting and African indigenous
knowledge system that has anchored African communities for millennia. The research seeks to draw lessons from the teaching of the Bible and African indigenous knowledge system, exploring
a Setswana proverb, Ngwana sejo o a tlhakanelwa, meaning a child is a food around which we all gather, implying that a child's upbringing is a communal responsibility. This research also
argues that the Enyobeni Tavern incident reflects that Black African families, communities, and the Church’s societal role have changed over the years and how these changes harm their social
fabric. The research uses a literature review as a research method to formulate the data and conclusion of the study. The research concludes that, with the change in Black African family
structure and communities, some biblical and African considerations drawn from the proverb Ngwana sejo o a tlhakanelwa are relevant to mitigate various social challenges Black African Communities face in South Africa.
As it is the case with many other countries around the world, South Africa has a unique and strong tradition of religious devotion, encompassed by belief in God which is even expressed in the constitution’s preamble invoking the presence of God. To ensure that the judicial system carries out its duties responsibly and upholds the fair administration of justice, courts of law, judicial authority and commissions of inquiry discourage perjury by requiring witnesses or the accused to take an oath or certify that the content of their testimony is true and accurate. The recent lenient sentencing whereby the former Minister of Social Development, Ms Bathabile Dlamini was found guilty of perjury has certainly set a bad precedent and created the impression that anyone with more money can lie under oath and buy their way out of the transgression. The case of Ms Bathabile Dlamini is significant both from the perspective of the judicial system and perhaps more importantly from the perspective of the broader religious teachings in general and the Christian teachings in particular, as it points to a society that has lost its Christian ethics and is somewhat polluted by individuals, especially political figures who are conducting themselves as though they are not obliged to take the practice of oath seriously, thus inadvertently seriously questioning the religious doctrines of oaths and even
the consequences of lying under oath. This paper will highlight the impact of perjury on both the religious and judicial integrity in a society like South Africa. It argues that the punishment of perjury should firstly, reflect differences in the seriousness of the offense that gave rise to the perjury and, secondly, take into account the public standing of the offender in relation to the extent of his or her influence on society. It then concludes with a plea that, on the one hand, the religious communities, especially Christianity, should strengthen their teachings about taking an oath. On the other hand, the courts must increase the punishment for perjurers, especially if these individuals hold public office.
This article serves to introduce a special issue of Religions, titled Music in World Religions. A 2015 article by religion scholar Isabel Laack claimed that the study of music and religion has been neglected by Laack’s peers in the field of religions. Responding to Laack, I argue that scholars of music have been making important contributions to the study of music and religion and, indeed, have been addressing the twelve specific topics she highlights for decades. After summarizing academic works which respond to Laack’s twelve categories of inquiry, I introduce each of the articles in this special issue, showing that each of these also address the gap in the literature that Laack perceived. Ultimately, I argue that transdisciplinarity in the study of music and religion is alive and well, and is exemplified both by historic writings and by those contained in Music in World Religions.
The results of the archaeological exploration of the Roman vicus of Falacrinae, placed in the Upper Sabina 78 miles north-east of Rome, represent excellent first-hand material for testing the concept of “rurification” of religion. The frequentation of the area goes back over time at least to the late Neolithic, but it is only in the Archaic period that a temple was built, soon converting itself into a sort of pole of attraction of the local community. After the Roman conquest (290 BCE), an entire village gradually arose around the monument. 129 sacrificial foci, dated between the late 3rd and the second half of the 1st cent. BCE (probably linked with the festivals of the Feriae Sementivae, Paganalia or Compitalia), and few burials (suggrundaria) belonging to perinatal foetuses of 30/40 weeks of gestation, dated during the 2nd and the first half of the 1st cent. BCE, are the most intriguing ritual practices that the excavations have been able to identify. The analysis of these practices encourages to conclude that the local rural communities: 1) adopted group-styles of religious grouping significantly different from those taking place in urban contexts; 2) could strongly modify hierarchies and rituals performed in the cities; 3) cannot necessarily be considered as “deviant” from the normative point of view; 4) could easily negotiate between local religious traditions and urban patterns.
The article is dedicated to considering ethnic tourism in its importance to comprehend modern cultures that are Others to the traveler's experience. In this regard, ethnic tourism is presented from the Other's cognition, i.e., the way of life of a nation, its religious and ethnic values and traditions, historical past and legends, and geographical specificity of residence. Thus, the meaning of ethnic tourism is related to the human desire to discover other cultural and social spaces. Simultaneously, the article shows how another culture's perception affects the awareness of a tourist's identity. The author notes that ethnic tourism aims at fixing the distinctive features and specifics of people's life. Therefore, this type of tourism is most conducive to forming images and perceptions of ethnic and cultural diversity. The author substantiates the role of ethnic tourism to establish a dialogue of cultures in the modern world. Distinctive features of globalization, particularly travelers' continuous mobility, the conversation of ethnic groups, and the value-based mutual enrichment of peoples, have been deduced. Some theoretical approaches of Russian philosophers to the study of ethnic tourism are defined. The researcher emphasizes the idea of a correlation between ethnic cultures and religions. In this regard, early Christianity's theological ideas are conditioned in terms of their impact on the subsequent formation of pilgrimages and the modern religious tourism organization. The contemporary unity of ethnic culture and religiosity is vividly manifested in the uniqueness of the Old Believers' tradition of the Kerzhak resettlers living in the Altai Mountains. The article concludes that ethnicity should be acknowledged in any tourism organization, especially religious and pilgrimage types.
Education, especially theological education at institutions of higher learning has taken on a new form. Some institutions have discontinued the theological and religious pedagogies and
curricular, while others have re-aligned themselves to conform to the new South Africa. Christian faith still enjoys the privilege of dominance in theological education offered by postapartheid public universities in South Africa. It is an inevitable task to complete a critique of the hegemony manifested in the history of theology at universities. In line with decolonisation of theological education, recurriculation has become a challenge for the historically Calvinistic reformed tradition. The demographics of public universities has changed dramatically. Due to the multicultural, multilingual, multi-ethnic, and multireligious institutions, universities are currently the melting pot of South Africa, governed by a secular constitution that abhors prejudice or discrimination against sexual orientation, racism, disability, and religious conviction. Doing postcolonial theology entails both critique and reconstruction. There is a need for an alternative way of doing theology as well as an alternative vision of reality.
Faith and understanding are in a complex relationship with each other; they are living in their own way in the depths of every developed human consciousness. I believe in something and I understand something, but I do not understand everything I believe in, but sometimes I believe in something I don’t understand at all. Add the problem of proof to this. Not all that we believe in can be supported by proof. Relationship of faith, understanding and proof are designated as “intimate” by the author of the article because they are immersed in the depth of consciousness of each of the individual characters-personalities. Thus, it is proposed to call “faith” a certain directed state of the psyche, subordinate not to the dictatorship of external influences but to the internal intentions of the personality determining one of the directions of his inner world. “Understanding” is the ability, the skill of consciousness to establish a causal relationship placing the “phenomenon” in the frame of one of the existing pictures of the world or creating a new one. “Understanding” can also be attributed to the inner world of another person. Do you understand me…“Proof” is the ability to confirm something with certain constructions: arguments and theories, including axioms that do not require proof. The article expands on the content of the entire designated triad, but, most of all, the author pays attention to the questions of faith. Faith is mentioned in the article, above all, in connection with the theory and practice of religions, but faith, the author believes, is present even in the most rigorous sciences. The most common, characteristic case is the belief in the semantic ability of mathematics. One can also call the judgment of faith in a sufficiently finite number of expert checks to finally confirm the law relating to an infinite (in potency) number of cases. As a result of the movement on the topic, the author comes to the thought of immersing himself in the inner world of the individual. He immerses and imagines it both as an intimate property of the personality, and as the thing capable of covering outer space with the thought. My world is a gift from Heaven or Nature. Whose exactly is a matter of faith.
Bioetika fəlsəfi fikrin yeni başlanğıc nöqtəsini təşkil edən elm sahəsidir.Onun formalaşması və inkişafı ümumilikdə ənənəvi etikanın və əlahiddə olaraqtibbi etikanın transformasiyası ilə sıx əlaqəlidir. Bioetikaya olan maraq, hərşeydən əvvəl, müasir cəmiyyətdə insan hüquqlarına, yeni texnologiyaların vətibbi vasitələrin insanlar üzərində sınanmasına yönəlmiş qlobal ictimai marağıngöstəricisidir ki, bu da özlüyündə ciddi hüquqi və mənəvi tənzimlənmə tələbedən bir sıra problemlər əmələ gətirmişdir.Bu gün müasir bioetika bir-biri ilə sıx əlaqədə olan bəzi fəaliyyət sahələriniəhatə edir. Hər şeydən əvvəl, bioetika biotibbi sahədə elmi-texniki inkişafınsəbəb və nəticələrini araşdıran fənlərarası tədqiqatlar sistemidir. Hazırkı dövrdəbəşəriyyət qarşısında qaldırılan problemlərin həlli ilə həkimlər, bioloqlar,filosoflar, ilahiyyatçılar, hüquqşünaslar, psixoloqlar, politoloqlar və digərixtisas sahibləri məşğul olurlar. İkincisi, akademik araşdırmalar və təhsilsistemidir. Günümüzdə dünyanın bir çox ölkələrində Bioetika fənni kursşəklində uşaq bağçalarında, məktəb və liseylərdə, universitetlərin tibbi, bioloji,fəlsəfə, hüquq, ilahiyyat və digər fakültələrində tədris olunur. Üçüncüsü,bioetika geniş inkişaf edən ictimai dəyərlər institutudur. Buraya BMT,UNESKO, İSESCO, Avropa Şurası, Dünya Səhiyyə Təşkilatı və s. kimibeynəlxalq qurumlar, dövlət və ictimai strukturlara aid milli təşkilatlar, regionalvə lokal xarakterli etika komitələri daxildir.Azərbaycanda bioetikaya münasibət ölkəmiz dövlət müstəqilliyini yenidənbərpa etdikdən sonra, yəni keçən əsrin 90-cı illərindən etibarən formalaşmağabaşlamışdır. Bioetikanın Azərbaycanda inkişafına dəstək verən beynəlxalqqurum UNESKO-dur. Bioetika sahəsində etik və hüquqi normaların hazırlanması, elmi tədqiqatların və araşdırmaların aparılmasında Azərbaycan digərölkələrə nisbətən bir qədər geridədir. Belə ki, xəstə hüquqları, məlumatlandırılmış razılıq, ölüm hallarının araşdırılmasına yanaşmalar, həkimlərin əczaçılıq biznesi ilə əlaqələrinin etik və hüquqi tərəfləri sahələrində ölkəmizdə hələ də heç bir ciddi elmi araşdırma və yaxud tədqiqat aparılmamışdır. Eyni zaman da, Azərbaycanda bioetika sahəsinə yönələn ictimai, siyasi və elmi fəaliyyətlər sırasına dini aspektləri əlavə etmək unudulmuşdur, halbuki bir sıra bioetik problemlər bilavasitə dini və milli-mənəvi dəyərlərin nəzərə alınmamasından irəli gəlir.
Religion (General), Philosophy of religion. Psychology of religion. Religion in relation to other subjects
Christian faith is a reality that represents in its complexity a central object of theological research. It determines a primary hermeneutic horizon of the theological thinking. It is an object and horizon that has its specific structure and inner dynamics, and these are in the focus of the fundamental theology. Assuming the existence of diverse models of the fundamental theology, the author analyses some of the best known and most valuable fundamental-theological approaches to the study of the faith. Concurrently, he desires to highlight the fact, that despite their differences, the single approaches contain some common points. These are given by the topic related to the Christian faith and its rational ‘intelligibility’, by the question of interpretation of the faith in the anthropological key, by the necessity to study the complexity the faith in the light of Christology. The author does not forget to point out the fact that the fundamental theology is challenged today to grasp these characteristic points in a way that would permit to enter the creative evangelising confrontation with the postmodern (and post-Christian) world and to the constructive dialogue with other religions.
When reasoning about the stories and dramas of television series, it is useful to resort to an ethical and anthropological criterion. This approach calls for distinguishing between an anthropological reason applicable to people in the real world and the dramatis personae. There are two coherent anthropological behaviors that may contribute to a viewers’ active position. The first one is to consider that Aristotle's Poetics and the contemporary extension of his content can rationally account for those stories and dramas, today precisely qualified as ‘tragic’. The second one is to understand the real world and its dramatic representations, in accordance with the Leonardo Polo’s transcendental anthropology, the vision which Jürgen Habermas finds in religions, and Joseph Ratzinger - articulating reason and faith - has summed up as living veluti si Deus daretur.
Philosophy of religion. Psychology of religion. Religion in relation to other subjects, Communication. Mass media
Contrary to common understanding among observers, this essay argues that Islamic fundamentalism is not anti-globalization movement, but rather as parts, participants, and interpreters of globalization. Focusing on the case of Hizb ut-Tahrir, it shows that regardless of its utopian nature of the ideology it pro- motes, Islamic fundamentalism is a globalizing force that constitutes a return of old world religions to modern society, which is characterised by its rejec- tion of the validity of nation-states and vision of a global citizenship through the establishment of Islamic Caliphate as a single global community of believ- ers (ummah) with its universalistic rules and laws within contemporary Mus- lim world. Berbeda dari pandangan yang sejauh ini banyak dikemukakan oleh para pengamat, tulisan ini berargumen bahwa fundamentalisme Islam bukan merupakan gerakan anti-globalisasi, melainkan justru sebagai bagian, partisipan dan penafsir fenomena globalisasi. Dengan memfokuskan analisisnya pada kasus Hizb ut-Tahrir, tulisan ini menunjukkan bahwa terlepas dari sifat utopian ideologi yang diusungnya, gerakan fundamentalisme Islam tidak diragukan lagi merupakan sebuah kekuatan globalisasi yang mewakili kembalinya agama besar dunia ke masyarakat modern, yang bercirikan penolakan atas validitas negara- bangsa dan visi kewarganegaraan global melalui pembentukan komunitas glo- bal umat Islam dalam bentuk khilafah Islam dengan aturan dan hukum universalnya dalam dunia Islam kontemporer.
Philosophy. Psychology. Religion, Islam. Bahai Faith. Theosophy, etc.