Development Of Religion Research Articles

Bridging the Divides? How Christian Faith-Based Antitrafficking Organizations Construct Co-Ownership in Buddhist South-East Asia

Religious differences are often portrayed as a source of conflict and tension in development work. Such portrayals imply that faith-based organizations (FBOs) struggle to bridge religious divides and construct co-ownership when engaging in multi-religious contexts. This article nuances this view through a study of how Christian FBOs are working with antitrafficking programs in Buddhist South-East Asia. Drawing on interviews and observations in Thailand and Cambodia, the analysis demonstrates that differences in religion need not present an obstacle to the construction of co-ownership. In contrast, a shared religious ontology between FBOs and local stakeholders and beneficiaries facilitates a shared understanding of the problem of human trafficking and the solutions to address it. This indicates that religion can be a resource, rather than a problem, in establishing co-ownership with local actors in the antitrafficking work of the FBOs. However, in interactions with secular antitrafficking actors, finding common ground is more challenging: the secular-religious divide seems wider than the Christian–Buddhist divide. The article thus provides important insights for scholars, policymakers and practitioners by nuancing assumptions about the role of religion in development in multi-religious contexts. Western secularism may in fact present a more significant obstacle than an explicit religious identity when seeking to construct co-ownership with local communities in Buddhist South-East Asia.

Discerning Progress in Schellenberg's Evolutionary Religion

John L. Schellenberg has suggested that the evolution of religion should be guided towards the goal of discovering the truth about transcendent reality. I argue that some way of discerning progress is needed if this project is to be practically feasible. In this article, I explore what discernible progress would require in some possible future scenarios. Focus lies on scenarios involving improved cognitive contact with the transcendent, but I also consider scenarios involving only cultural change and those where no transcendent reality exists. I conclude that whether progress can be discerned varies heavily between different versions of these scenarios and therefore suggest that humanity is currently too ignorant to begin this project.

The Totemism Hypothesis in the Origin of Religion: A Critical Study in the Light of the Islamic Faith

This study discussed the totemic hypothesis in the origin of religion using a descriptive critical approach. It included an analysis of the fundamental concepts it used, the methodology followed, and its most notable results, presenting a methodological scientific critique of them. The study revealed that Durkheim's hypothesis is based on the concept of religion in its social dimension, which is based on the existence of the sacred in society, and on the concepts of collective conscience and social phenomena. He relied on his studies about ethnographic information related to certain Australian tribes dominated by a totemic social system. After analyzing that system, he concluded that totemism is the first form on which religion was established and that religion is a social phenomenon, i.e., created by society. In the context of discussing and evaluating the hypothesis, the study showed numerous methodological errors, the most important of which are: not accurately defining the concept of religion and relying on relative ethnographic observations, accurate or not, then generalizing the results without scientific evidence. In addition, the results obtained by the totemic hypothesis, the most important of which is that religion is of human origin, are rejected in the Islamic perception. This is due to it colliding with the grand faith facts in the Islamic belief, and that religion is of divine origin.

Religion Matters: Religion and the Sustainable Development Goals (SDGs)

With 85% of this planet’s population adhering to a religion, faith communities are the largest transnational civil society actors in the world. This accords them a major role in societal processes, aincluding current global challenges as spelled out in the 17 SDGs, the core of the Agenda 2030. After decades of neglect, recent years have seen a rise in interest in the role of religion in the public agenda. Academics, policymakers and practitioners alike increasingly acknowledge the significance of faith actors for the SDGs. Key terms such as “Common Home”, shared by faith and secular actors, already indicate their mutual relevance. At the same time, there is a lack of religious literacy in recognizing and interpreting religious dimensions in a given development context. This paper therefore seeks to shed light on the often nebulous “religious factor” in the SDGs in two consecutive steps. At first, the historical part traces the rise of religion in development. In the second step, an analytical part then provides a seven-dimensional model to enhance religious literacy and to provide a better understanding of both the potential and the problems of religion in the global quest for implementing the SDGs.

FREUD’S VIEW ON THE ORIGIN OF RELIGION AND ITS CRITICISM ACCORDING TO ‘AQL AND NAQL

The origin of religion is one of the important issues in the philosophy of religion and new theology (kâlâm), which has always been the source of suspicion among some materialists and atheists. The answer to this question determines the identity of religion and reveals its divine or human aspect. From the perspective of God-believing thinkers, religion has a divine origin and has been legislated by God and Prophets for the guidance of people. On the other hand, materialists and atheist philosophers consider religion an estimate of human will, lust, and ignorance, and instead of a heavenly origin, they believe that religion has an earthly origin, and religion cannot be attributed to an origin beyond this material world and material man. Meanwhile, Sigmund Freud (1856-1939) sees the origin of religion in human complexes and instincts, and beyond this, he does not consider any other origin for religion. In this article, with a descriptive-argumentative method and an analytical approach, an attempt is made to investigate and criticize Freud's point of view on the origin of religion. Freud's point of view in terms of reason (‘aql) and inspired transmission (Quranic and hadith principles of Islam, naql) faces some challenges and impasses, such as the inexplicability of the mechanism that instinct of the origin of religion, the mythology of father-son relationship and its uniqueness in Christianity, the irrationality of believing in totemism, ethnic and limited view, as well as Freud's view on the origin of religion. This view conflicts with many Quranic verses and human nature.

Vexed Issues on Evolution in Christianity and Islam: A Comparison

ABSTRACT In response to Shoaib Malik's Islam and Evolution, this paper compares Christian and Muslim views on six oft perceived conflicts between neo-Darwinian evolution and religion. These concern (1) holy scripture and hermeneutics, (2) evolutionary evil, (3) human uniqueness (4) human origins, (5) divine providence in relation to evolutionary chance, and (6) the origins of religion. Whereas stunning similarities surface, we also find remarkable differences, which lead to some questions for Malik. These pertain to the status of the Qu‘ran, the seriousness of evolutionary suffering, and the possible consequences of neo-Darwinian evolution for theological anthropology and the doctrine of revelation.

Why the debunking threat won’t go away

A central claim often made to debunk religious beliefs is that they would be formed regardless of whether they are true or false. One way to support this claim is to apply findings from the cognitive science of religion. However, this use of science in an argument against religious beliefs has been strongly criticized. This article is about weaknesses in that criticism. I consider two arguments. Firstly, the critic of debunking can argue that the debunker makes empirically dubious claims about the origin of religious beliefs. I argue that the debunker can avoid this problem because the controversial empirical claims are not necessary. General naturalistic assumptions about the origin of religion also create worries that support the central debunking claim. The second criticism focuses on the highly general nature of the claims or assumptions debunkers make about the origin of religious beliefs. Critics maintain that such claims or assumptions, even if true, fail to affect the specific religious beliefs you or I form. I respond, arguing that this criticism fails to engage with the most prominent version of debunking, which aims at classes of beliefs. Furthermore, by making a detour through a related discussion in metaethics, I show how this version of the debunking argument can be extended in such a fashion that it applies to a given individual who forms a religious belief.

“State of happiness”? Petroreligion and petromelancholia in Norway

ABSTRACTThis article discusses the intersection between the symbol systems of petroculture and religion in development of the Norwegian oil age. The public TV series State of Happiness (2018‐now) dramatizes Norway's adventure with oil and gas, beginning in 1969. Drawing parallels to Darren Dochuk's work on the mutual construction of petroculture and American religion in Anointed with Oil, this essay argues that State of Happiness retells the story of Norway's adventure with oil framed by some in terms of salvation, as a blessing and as the arrival of a better, messianic age. The characters in the series negotiate their religious commitments with the enchantments of the emerging petroculture in the Stavanger region, engaging the themes of Advent, Christmas, Baptism, and Trinity.

The places of agency detection and predictive processing in the ontogenesis of religious belief; and “Who put the ‘H’ in the HADD?”

ABSTRACT This paper addresses the origin of the hyperactive (or hypersensitive) agent (or agency) detection device (HADD) and its ‘places’ in the ontogenesis of religion. In 1. I engage in a preamble surrounding correspondence with Robert McCauley, Justin Barrett, and Tom Lawson on the origins of the HADD idea. In 2. I explain the roles HADD is purported to have had in the evolution of religion and a religious mindset from two potentially conflicting perspectives. I claim there is confusion where these two perspectives are not properly demarcated. In 3. I trace the evolution of the HADD concept. At 4. I outline the current condition of the HADD idea in light of several objections to it. I conclude that a) although history does not support the origins of the HADD idea as having any one single author, it is Barrett who spearheaded it and defended it, thusly galvanising his name to the concept historically; b) that as it is described in 2a it is compatible with predictive processing as described in 2b; and c) that the concept of HADD in its variant forms still excites philosophical and empirical questions, the answers to which are relevant to the science versus religion debate.

The Total Origins of the Scientific and practical combined perspectives In Surat Al-Anam Through Al-Manar interpretation(From the first to the tenth origin) An objective study


 
 
 
 This research is an explanation, and clarification of the complete scientific and practical principles of beliefs, virtues, and etiquette, as well as ritual and legal acts of worship, and the prohibitions that were mentioned in Surat Al-Ana’m. Sheikh Muhammad Rashid Rida worked on his interpretation to devise these complete principles, to show the axes of the surah and what it contains of rulings, and this in turn It is easy for the reader to reflect on the book of God, as the surat Al-Anaam is the surah of the doctrines, and if it is named the surahs of the Qur’an in a way that indicates what is included in each surah or the most important of it, this surah was called Surah Aqeed Al-Islam, or Surah al-Tawheed. It is detailed for the doctrine of monotheism with its evidence and to respond to the suspicions of unbelievers on monotheism and the consequent destruction of the structures of polytheism and undermine its pillars, and to prove the message and revelation and refute their suspicions, and to compel them to argue the Great Sign of God. It is the Qur'an that includes many verses of mental and scientific matters, and set out the functions of the Messenger and his call and gift in people of different classes and conditions, and for resurrection .And the reward, the promise and the promises, and the conditions and works of believers and unbelievers, and the origins of religion and its universal commandments in virtues and etiquette.
 
 
 

Similarities between the Corporate Code of Conduct and the Ten Commandments

The Ten Commandments are not really a law, but the lawyers who would have to work with them would probably despair. There are no if-then rules here, no penalty. The "Ten Words" contain both commands and prohibitions, but not in the sense of applicable norms. Rather, they are rules of life and conduct, written in a decidedly apodictic form. The prohibition against killing, for example, knows no exception or restriction, no clause of the kind: "The details are determined by a federal law." But precisely because the Decalogue is about ethical, not criminal law norms for concrete individual cases, it was able to develop a millennia-long history of effect and gain validity. Although religious beliefs are for many people an additional motive contributing to respect on moral grounds, my work examines whether ethics is logically or theoretically dependent on religion. Since the constitution of true knowledge sometimes contradicts opinion and belief, the criterion of knowledge is not reducible to the constitution of belief. The two domains can be connected and enriched. In cases where there is no evidence or the existing evidence is insufficient for the degree of belief, religion becomes a means of communication that does not require the same complex procedures to detect nonsense and avoid indoctrination. The purpose by which ethics is defined is to deepen ethical understanding and contribute to moral development by strengthening a person's ability to be morally autonomous. This is especially important in cases where people unconsciously accept a social consensus about things that have been declared immoral and are therefore forbidden, even though their judgments may be wrong. Moral reasons bind us in their own way not because God commands them, but because God would approve of them because they justify divine commands. The connection between religion and ethics is one of the oldest topics of religious thought. Philosophers of religion and ethicists have written and spoken about the relationship between religion and ethics, the fundamentality of religion or ethics, the guarantee of the application of ethics by religion, the origin of religion from ethics or ethics from religion, and other types of connections and needs of religion and ethics. Reflections of Allama Tabatabai and his intellectual debate on these issues. Most likely, the first person to discuss this issue was Socrates, which is evident from Plato's account of the dialogue between Socrates and Euthyphron, in which Socrates asks him, "Is something right because God commanded it to seem so, or God commanded something to be done because it is right? Several points can be derived from this definition: in society as in companies, some acts or performances are described as good or bad. For example, everyone accepts that the good should be reciprocated with the good, and if the good is reciprocated with the bad, it is considered as an ugly and reprehensible act. Breach of contract even by poor performance is a bad deed, while it is good to believe a trustee. Many acts are described as good or bad, with no disagreement as to whether they are good or bad. sometimes acting in accordance with ethical statements brings harm, while sometimes acting against them brings benefits to man. Ethics teaches man how to attain beautiful and bad stable mental qualities, so that under the auspices of these mental qualities man can easily do a good deed and prevent himself from doing an ugly deed without difficulty, and teaches him to give priority to the moral principle over personal benefits and harms. before you acquire lasting spiritual qualities, you must know them and then follow the path of educating and decorating the soul so that the soul can be adorned with these beautiful qualities. Moral decorating is the reason for a person to achieve perfection and happiness. Therefore, there is a direct relationship between morality and human perfection and happiness. Ethics, like other sciences, has its subjects and questions that separate it from other humanities. Its subject is the human soul from the point of view that it can acquire good and bad permanent qualities. In light of this introduction, it is now appropriate to look at the relationship between religion and ethics from different angles.

Engaging Theory in Research: A Cogent Approach to Rigorous Scholarship in Religion and Development

The debate on the role of religion in development remains inconclusive despite numerous research efforts and claims that religion is integral to effectiveness of development interventions. Lack of engagement with relevant theoretical frames in research is one of the major setbacks encumbering scholarship advancement in the field of religion and development as many researchers do not go beyond reporting field observations in their ethnographic studies. Indeed, many researchers report raw data that is not critically analyzed. As much as many researchers claim that religion is integral to development, their research evidence does not bear the weight of their claims because their methodologies do not pin down the specific variables that can be studied further to allow for such generalized claims. This paper critically reviews Pentecostal studies literature to reveal their methodological flaws and effects on knowledge advancement in the field of religion and development. The paper recommends theory-driven thinking in the research process including design and data analysis to gain better insight into the role of religion in development. Steps for choosing a germane theoretical frame are provided.

Ф.Г. Якоби и московская школа духовно-академической философии XIX в. Часть II. Ф.Г. Якоби и В.Д. Кудрявцев-Платонов

The article analyzes the attitude of the philosophy professor of the Moscow Theological Academy in the second half of the 19th century. Viktor D. Kudryav­tsev-Platonov to the philosophy of Fr. Jacobi, the continuity of the philosophical views of Kudryavtsev and his teacher Feodor Golubinsky is traced, which is re­flected in the attention to Jacobi’s apology for theism and the high appreciation of his teachings. Kudryavtsev joins the Jacobi’s criticism of philosophical ratio­nalism and supports his doctrine of reason as an organ of direct perception of God and the properties of spiritual reality. At the same time, in his doctoral dis­sertation on the essence and origin of religion, Kudryavtsev points out a number of shortcomings of Jacobi’s philosophy, which is discussed in detail in the arti­cle. By presenting criticism of Kudryavtsev, the article, in particular, discusses Jacobi's concept of nature, his relation to religious tradition, the reasons for the differences between Kudryavtsev and Jacobi on the question of the possibility of rational knowledge of God and in assessing the evidence for the existence of God, Kant’s influence on Jacobi. It is concluded that Kudryavtsev-Platonov’s new differentiated assessment of Jacobi's teaching is conditioned by the new tasks of ecclesiastical-academic philosophy of the second half of the 19th century.

On Machiavelli's double Criticism of Christianity

In the Treatise on Livy and the Prince, Machiavelli launched a double critique of Christianity. Machiavelli proposed his own new interpretation of religious belief by discussing the characteristics of the enemy of Christianity (Roman religion). He believed that religion was only a political tool manipulated by people and not divine, and criticized Christianity from the opposite side. Machiavelli criticized Christianity from a positive perspective by presenting views contrary to the Christian doctrine on Moses, the sovereign virtue, the origin of religion, the Great Flood, and the Christian Reformation.

Prerequisites for the emergence of the artistic movement of Tobaism in the fine arts of Kazakhstan

Introduction: Based on the archetypal approach the authors of the article consider the preconditions for the emergence of one of the forms of ancient religion totemism and its reflection in the current tobaism at the present stage in the fine arts of Kazakhstan. The authors show that the development of totemism in the process of historical dynamics lines up in a sequential chain: the origin of religion - a complex of beliefs and rituals - totemism - religious and social system - remnants of totemism preserved in modern religions - transformations of totems images in modern art. Describes the features of artistic imagery of the paintings of the artist Kozhagulov Tokkozhi, dedicated to totem animals. Materials and Methods: This methodology implies a deep knowledge of the history of totemism, the study of its ancient origins based on the principle of meaningful continuity of cultural and historical experience. Results and Discussion We are talking about the recreation of the cult of totems as an experience of reproduction of ethno-cultural identity in modern conditions. Totemism is analyzed as a religious-social system in the space of modern culture, introduced into it based on a special methodology of recreation. Conclusions: The authors conclude that the artistic current of tobaism reflects the core of the spiritually forming creative method of the artist, in which beliefs and myths of our distant ancestors have found a reality, reflecting the system of spiritual, aesthetic and artistic values of the Kazakh ethnos. To substantiate the features of the emergence of a new artistic movement Tobaism.

The Freedom of Religion Is a Divine Idea

In this essay I examine the concepts of democracy and religion as devel­oped by Baruch Spinoza and Jacques Derrida. In taking up the argument for the relationship between philosophy and theology that Spinoza makes central to his Theological-Political Treatise, I undertake to show that, in separating philosophy (what he calls natural knowledge) from theology, Spinoza demonstrates that they are equally based upon moral principles that advocate for the autonomy of all human beings. I also in­voke Spinoza's distinction between religion and superstition before turn­ing to Chapter 16 of the Theological-Political Treatise, in which Spinoza demonstrates that political democracy does not have its origin in the state of nature but in the articulation of moral laws that are at once divine and human. Just as the origin of religion is not supernatural for Spinoza, so the civil state does not have its source in the natural evolution of human beings but in a respect for the rights and freedoms of all persons. In developing my argument, I make use of Derrida's concept of religion as well as his notion of the promise of democracy in order to continue to show that the source of both religious concepts and the democratic state in modernity is neither natural nor supernatural but moral. Through­out my paper, then, I point out the relationship between the values that underpin the concepts of religion and democracy for these two thinkers. Consequently, I undertake to show as the overall argument of my paper that biblical religion (as conceived by Spinoza) is democratic in principle in the beginning and that the principles of modern democracy (the rights and freedoms articulated in democratic states, including the freedom of religion) are religious unto the end.

On the Colonial History of the Ideas of God(s) in Africa

Abstract This contribution examines contested ideas of god(s) as held by Protestant missionaries and the German explorer Hugo Zöller in the early colonial period of Cameroon and in neighbouring West African countries in the 1880s. While many present studies on African Traditional Religion(s) tend to perpetuate an understanding of religion around one supreme god, Zöller’s reports included discontinuities and open questions. An intertextual reading approach is used to question historical and translation barriers and analyse the ideas of god(s) in reception history, including through the report of a later mission director and a handbook of religion. It becomes apparent that all the analysed historical material assumed one supreme god or one origin of religion, albeit according to the different interests of each foreign writer’s point of view. A decolonising reading that focuses on the foreigner’s idea of god(s) in the local people’s view then offers interesting insights into the perception and interpretation of the exploitative trade with ‘products’ from Cameroon linked to the coloniser’s own religion. That shift in perspective animadverts on the entire colonising trade system. This contribution thus proposes a decolonial historiography of religion in Africa in order to extend the critical investigation of reception history and perspectives.

Interaction With Ibadiyya-Mu’tazila on The Axis of The Principle of Tawhid

The political and social events that Muslims faced for the first time and the results of the civil wars as a result of these events gave rise to the movements of sectarianism. The first movement of sectarianism in the Islamic society occurred with the separation of the mass, which would later be called the Kharijites (Muhakkime-i Ula), from among the followers of Ali. The events that took place after these separations of the Kharijites left deep traces in the memory of the Muslims. The Kharijite movement soon split into factions among itself. One of these sects is İbadiyya. Ibadiyya is generally accepted as the only Kharijite sect that has survived to the present day. Ibadiyya is a sect that came into being with the schooling of the ideas of the community called kaade, which is inhabited in Basra. Again, another sectarian movement that took place as a result of the discussions that started among Muslims especially around the issues of "faith and kabira" is the Mu'tazila. Although the Mu'tazila, which was formed in the city of Basra and left deep traces on the mentality of the Islamic society, could not continue its existence as a sect, it influenced many people, schools and sects both in their own time and in later times with their ideas, discourses and methodological methods. Mu'tazila is a political and religious sect that emerged as a result of social events in the Islamic society and the discussions brought about by these events. Tawhid is the most basic principle of Islam. Tawhid is at the forefront of the principles on which all Islamic sects of faith emphasize. The phrase "la ilaha illallah", that is, there is no god but Allah, describes tawhid. All sects of Islamic belief agree that the principle of tawhid is the first basis of usûlü'd-dîn (the origins of religion). The subject that constitutes the essence of the principle of tawhid is the issue of adjectives. Halku'l-Qur'an and ru'yetullah are among the issues discussed within the framework of the ideas put forward about the subject of adjectives. The Ibadiyya and Mu'tazila sects, whose views we have examined comparatively on these issues, are of the same opinion with other sects in the fact that Allah is the Creator of all things and in his oneness. Both sects have put forward ideas that are quite different from the views of other Islamic sects and especially the Ahl al-Sunnah, which is under the roof of the majority of Muslims, on the subjects of 'attributes, folk-ul-Qur'an and ru'yetullah', which we can also express as the subtitles of the subject of tawhid. The first of the principles that Mu'tazila adopted as usûl-i hamsa is the principle of tawhid. This principle is also at the forefront of the method subjects of Ibadiyya. When the views of İbadiyye and Mu'tazila on this subject are examined, the existence of similar perspectives draws attention. In our article, we will comparatively discuss the ideas of Ibadiyya and Mu'tazila on the axis of the principle of tawhid, which is the first of the method subjects of the creed, and the attributes of Allah, which are accepted as sub-headings of this subject, ru'yetullah and people of the Qur'an. We will try to reveal the similarity of ideas between the two sects on issues related to the subject of tawhid. However, we will try to express the interaction and the direction of the interaction that we believe to exist between the İbadiyye and the Mu'tazila.

Evolusi Agama dan Budaya Akibat Covid-19 Ditinjau dari Pendekatan Antropologi

The recent Covid-19 pandemic has caused panic, fear, and various other exaggerated experssions among the public. This is due to differences in background, religion, education, personality and individual perceptions of society which of course are also different. The purpose of this study is to examine the concept of an anthropological approach, how the Covid-19 pandemic is examined from an anthropological perspective and what kind of new culture is formed during this pandemic. This research is a qualitative approach method to explain facts, data and research objects. This research was carried out in 3 mosques in Yogyakarta with research informants namely takmir from the 3 mosque andrsidntsasreinsformcement of the data obtained. As for the research data collected throught 3 techniques, namely observation, interviews and documentation. The result of this study indicate that evolution of religion and culture that occurred as a result of the Covid-19 pandemic in Yogyakarta, including restrictions on religion such as congregational prayers, recitations and Tabligh Akbar, have been tightened or even stopped. Likewise, the homecoming culture.

Depth vs. breadth: lessons from the Evolution of Religion and Morality project

Depth vs. breadth: lessons from the Evolution of Religion and Morality project