Forms Of Religion Research Articles

Единство мировоззрения Исаака Ньютона: антропологический аспект

The problem of the unity of Newton's worldview has a three-century-long history. Newton himself claimed that the creation of the «Principia» was motivated by theological considerations, and he believed that the figure of God the Almighty, acting in the world, was necessary for a correct doctrine of nature. However, his legacy was perceived in a different light; for example, J.-B. Biot believed that Newton's occupation with theology was the result of a decline in his mental powers. However, Biot did not have access to Sir Isaac's private theological manuscripts. 20th-century researchers gained access to them, and the trend changed, giving rise to the thesis that theology is an integral element of Newton’s thought, unifying it at the paradigmatical, conceptual, and methodological levels. However, this thesis has not been fully proven, as researchers have not fully understood the soteriological significance of theology—and, as a consequence, that Christian theology speaks not simply of God but of His relationship with man. If Newton’s thought is unified, and this unity is provided by theology, then it must be based on a certain understanding of the relationship between God and man. This raises the question of Newton's anthropology and the role it plays in his theology and natural philosophy. The reconstruction of Newton's anthropology shows that one of the cornerstones of his thought is the functional-relational understanding of the Image of God in man. Being understood in this way, the image implies the impossibility of any interiority in cognition and its limitation to the sphere of the phenomenal. Attempts to move along the interior path turn out to be idolatry for Newton, stemming from the uncontrolled ability of the imagination, which forces man to retreat from the divine will; one such retreat is the philosophical hypotheses arising from the same ability. A correctly constructed natural philosophy, according to Newton, turns out to be a form of religion since it has soteriological significance, clarifying the paths of salvation for mankind.

The Role of Persian Ilkhani Khan in spreading Shia Idealism during the Mongolian time

The role of the Ilkhan kings in spreading altashyie. Although the Mongolians weren’t abide by the rules of religion therefore they didn’t have any sort of conflict over it but as they mixed with the world of Islam and converting to Islam they become part of the conflicts between sunnis and shias.The leaders become a sort of strength for either side that were accepted or refused by the Ilkhan kings.Thus in several phases altashyie grew and become the formal religion of the kingdom.They had dispute and and conflict with the sunnies.this is at a stage the Ilkhans did not understand and have not had the proper information about the Islam religion.Therefore,sometimes they completely regreted which of the two sides of the religion to choose and support.

Veiling as free choice or coercion: Banal religion, gender equality, and Swedish identity on Instagram

Abstract In this article, we analyse implicit connections between gender equality and particular forms of religion in Sweden, as expressed in political discourse and social media debates. Instagram posts responding to the Christian Democrats [Kristdemokraterna] political party's proposal to ban the wearing of veils in Swedish primary schools in 2021 were analysed through methods of co-occurrence analysis and feminist critical discourse analysis. By applying the concept of banal religion from mediatisation of religion theory, the results reveal how implicit connections between veiling as opposed to gender equality in the proposal turn into explicit debates on Instagram regarding what kind of religious practice is compatible with Swedish identity and values. This reveals the ambiguous nature of Instagram as a digital platform that may enhance hegemonic ideas of gender, ethnic, and religious identities, but that may also enable Muslim women to challenge understandings of Islam and gender equality in the public debate.

חינוך, CHINUCH: ISRAEL’S EDUCATION SYSTEM AND QUESTIONS OF IDENTITY

Albeit in a different context, Wiesel’s soliloquy resonates with the pressing questions on the formation of identity, and contingent quest for meaning for many Jews. Indeed, what are the right questions to ask the divine, in as much as the divine seems to be indifferent to the indignation suffered by Jews, especially when it comes to the memory of the Shoah (?) The space to ask such questions sets itself in the rigmarole of the everyday, and ties in with notions of belonging and memory. These concepts are thus linked to the theme of religion in global politics, exemplified in the curious case of Israel. Prior to its establishment in 1948, the founders of Israel often applied religious justifications for its creation and subsequent existence, with a ‘return to homeland’ among the oft-heard sentiments. The purposes of this paper are varied. The first is to understand the character of Israel through the theoretical framework provided by Rogers Brubaker in his ‘Four Approaches to Nationalism’, with a focus on how nationalism itself can be argued as a form of religion. Secondly, we will look at the justifications to why secular education – as an extension on nationalism as religion – has taken root in Israel. We proceed with an argument that the removal of religious knowledge (primarily ethics) from the Israeli education system will prove to be detrimental in the long run, as the relationship between individuals will thus be determined purely in the language of capital, and ‘success’ as defined by market forces, which runs counter to genuine solidarity.

The association of religion with advance care planning

Personal preferences influence end-of-life (EOL) decision-making and are commonly associated with engagement in the advance care planning process. Completing an advance directive (AD) allows individuals to formally document and legally report their EOL care preferences. This study explored how two aspects of religion—personal religious beliefs and formal religion practices—may be associated with advance care planning. A national sample of healthy adults in the United States aged 50 years and older (n = 514; 74% cisgender women) completed surveys detailing their EOL preferences, advance care planning, personal religious beliefs, and formal religion practices. Using Ordinary Least Squares (OLS), we find that a higher belief in God’s role at EOL was associated with a higher preference for life-prolonging measures. Using logistic regression, those with a higher belief in God’s role at EOL had lower odds of AD completion. Multiple dimensions of religion should be considered when studying health care preferences and decision-making.

The Relationship between Morality and Religion in Kant's Philosophy

Kant delves into the relationship between morality and religion, particularly how traditional morality is integrated into practical reason and how the moral law is seen as a self-imposed rule of free practical reason. Kant distinguishes between two forms of religion: religion within the boundaries of pure reason and revealed religion. The former is based on the rational conception that the establishment of a supreme being ensures the supreme good; the latter emphasizes the independence and authority of reason in matters of faith. In his moral philosophy, both beliefs are crucial, not only in helping to sustain the moral life, but also in the way that both reason's conception of God and belief in revealed religion can positively affect the moral life.

‘Together we are strong!’ Infrastructures of community, safety and power on a Christian Mission Compound

ABSTRACT The Mission Compound is a residential enclosure in a small town in the hinterland of south-western Odisha, India that is exclusively inhabited by Christians. Acquired by German missionaries who introduced new forms of religion, administration and togetherness, this land became Christian and fostered the importance of rituals as well as the clergy’s dominance in a formerly self-administered Adivasi-tribal culture. I conceptualise this Compound as a religious infrastructure, encompassing material components – roads, buildings, walls, and gates – as well as the collective memories and meanings with which these are entangled. Examining the residents’ interactions with this infrastructural apparatus offers a window into the everyday dynamics of security and power that they navigate, as well as the processes of Christian identity formation and belonging in which they – and the infrastructure itself – participate. In this sense, the Mission Compound has great material, religious, social and semiotic meaning for the local Christian community.

Go(Φ)d is Number: Plotting the Divided Line & the Problem of the Irrational

Plato believed that behind everything in the universe lie mathematical principles. Plato was inspired by Pythagoras (571 BCE), who developed a school of mathematics at Crotona that studied sacred geometry as a form of religion. The school’s motto was “God is number,” or “All is Number”. Pythagoras believed that numbers represented God in pattern, symmetry, and infinity. When one of its students, Hippasus told the world the secret of the existence of irrational numbers, Greek geometry was born and Pythagoras’ idea of divinity in numbers died because how could God not be perfect and symmetrical? In Plato’s Republic he discusses something called The Divided Line, which is a map, of sorts, for reaching what he calls the highest Good, which is the ultimate truth where one realizes the true state of the universe and can see the world for what it really is. Many mathematicians have attempted to plot Plato’s Divided Line only to come across a litany of problems and conundrums. Some have said that it the Divided Line cannot be plotted and is merely an allegory not meant to be plotted. This paper discusses some of the conundrums preventing the plotting of Plato’s Divided Line (not an exhaustive list), including Whole ‘vs’ Separate, Equality ‘vs’ Ontological Dissimilarity, Linear ‘vs’ Non-linear, and Infinity ‘vs’ Finite. This paper also explores a new understanding of the Allegory of the Cave in light of ‘the problem of the irrational.’ In exploring the link between the Divided Line and the ‘the problem of the irrational,’ I was able to plot it. It was found that the Divided Line is not a line in the linear sense, but a spiral, the Golden Ratio! This paper is an example of a new category of scholarly inquiry I call “Math Theory” based on scholarly mathematical axioms in theory, rather than including actual maths. In my papers I use existing mathematical equations and place them in an encompassing theory, rather than finding new formulae to fit an existing theory. Keywords: Pythagoras, divided line, math theory, highest good, all is number

Deconstructing the Privileged Status of Religion over the Status of Belief as the Root of Discrimination towards Kejawen Community

The Kejawen community, recognized as a belief system rather than a formal religion, faces systemic discrimination in Indonesia. This distinction underpins the country's recognition of its political and legal status, thereby impeding the rights of Indigenous practitioners, including Kejawen followers. Several factors contribute to this systemic discrimination: the Western conception of religion, the dichotomy between religion and belief enshrined in Article 29 of the 1945 Indonesian Constitution, the narrow definition of religion by the Indonesian Department of Religion, the association of indigenous beliefs with communism post-1965, and the application of blasphemy laws aimed at "purifying" religion while sidelining belief systems. This study aims to explore the discriminative dynamics against Kejawen within the binary framework of religion versus belief through qualitative research and critical discourse analysis. It seeks to uncover the ambiguity surrounding the concept of religion in Indonesia, drawing on a wide range of sources, including historical narratives, academic studies, relevant legislation, and judicial rulings. This research indicates a significant bias rooted in the differentiation between "religion" and "belief," primarily originating from Western perspectives on religion. This bias has led to the marginalization of Kejawen and other similar spiritual practices, which are often viewed as lesser compared to world religions.

‘Not so much thought out as danced out’: expanding philosophy of religion in the light of Candomblé

AbstractWhen the anthropologist R. R. Marett affirmed that certain forms of religion are ‘not so much thought out as danced out’ (1914, xxxi), he was, in effect, anticipating a criticism that has been levelled at philosophy of religion in recent decades – namely, the criticism that this branch of philosophy has frequently underplayed the extent to which religions often prioritize ritual activities (including dance) over intellectual matters. Taking Marett's observation as a point of departure, this article reflects philosophically on the Afro-Brazilian tradition of Candomblé as an exemplary case. Special attention is given to the themes of (a) dance as a mode of ‘gestural language’ (Wafer 1991, 178) and (b) ‘embodied knowledge’ (Daniel 2005). It is argued that these themes supply opportunities to enrich our understanding not only of a significant dimension of religion – that is, the dimension of dance – but also of what communication and knowledge can amount to in both religious and non-religious contexts.

History and Iatrogenic Effects of Conversion Therapy.

Research indicates that sexual orientation change efforts (SOCEs) are not effective and furthermore commonly lead to iatrogenic effects such as depression, anxiety, and even suicide. Negative attitudes toward homosexuality derive from most formal religions and are incarnated in medical and psychological theories that support and encourage SOCEs. Oppression of sexual minorities makes it unlikely that change requests by patients are voluntary. Recently there has been a dramatic change as the field moves from reparative to affirmative approaches. Here, we review the history of SOCEs, their consequences, current affirmative treatments, and future directions in the field as they pertain to the well-being of the queer community. From an institutional community psychology perspective, we argue that even if true conversion were possible, such efforts are unethical and should not be pursued even if requested. As is the case with all psychological/psychiatric interventions, the issue is not "can" but "ought."

Maternal risk factors for fetal alcohol spectrum disorders: Distal variables.

A variety of maternal risk factors for fetal alcohol spectrum disorders (FASD) have been described in the literature. Here, we conducted a multivariate analysis of a large array of potential distal influences on FASD risk. Interviews were conducted with 2515 mothers of first-grade students whose children were evaluated to assess risk for FASD. Topics included: physical/medical status, childbearing history, demographics, mental health, domestic violence, and trauma. Regression modeling utilized usual level of alcohol consumption by trimester and six selected distal variables (maternal head circumference, body mass index, age at pregnancy, gravidity, marital status, and formal years of education) to differentiate children with FASD from control children. Despite individual variation in distal maternal risk factors among and within the mothers of children with each of the common diagnoses of FASD, patterns emerged that differentiated risk among mothers of children with FASD from mothers whose children were developing typically. Case-control comparisons indicate that mothers of children with FASD were significantly smaller physically, had higher gravidity and parity, and experienced more miscarriages and stillbirths, were less likely to be married, reported later pregnancy recognition, more depression, and lower formal educational achievement. They were also less engaged with a formal religion, were less happy, suffered more childhood trauma and interpersonal violence, were more likely to drink alone or with her partner, and drank to deal with anxiety, tension, and to be part of a group. Regression analysis showed that the predictor variables explain 57.5% of the variance in fetal alcohol syndrome (FAS) diagnoses, 30.1% of partial FAS (PFAS) diagnoses, and 46.4% of alcohol-related neurodevelopmental disorder (ARND) diagnoses in children with FASD compared to controls. While the proximal variables explained most of the diagnostic variance, six distal variables explained 16.7% (1 /6 ) of the variance in FAS diagnoses, 13.9% (1 /7 ) of PFAS, and 12.1% (1 /8 ) of ARND. Differences in distal FASD risks were identified. Complex models to quantify risk for FASD hold promise for guiding prevention/intervention.

Why the Secular Academy Needs Cross-Cultural Religious Literacy

I make the empirical argument that most of humankind and much of the academy practices one form of religion and/or spiritual practice. And yet, in public life, secularity is assumed and regularized as rational and life giving. Recent science shows the power of spirituality and religion for human flourishing. And yet, many secularists diminish religion and assume the worst about it without evidence. I argue that cross-cultural religious literacy (CCRL) is and can be an essential tool toward greater public understanding and a more productive dialogue between religionists and secularists in the academy and beyond.

SPIRITUALITY, RELIGIOSITY AND HAPPINESS: IDENTIFYING THE NEXUS

Using data from 52 countries in Wave 5 of the World Value Survey conducted during 2004 and 2008, we test two alternative approaches in spirituality measures. The first is based on the more traditional understanding that spirituality is associated with meanings, God, prayers/meditation and formal religions. The second is based on the common spiritual teachings of all the major religions that are summarized by the LIFE (Love, Insight or Wisdom, Fortitude and Engagement) framework proposed by Ho, LS (2014). Psychology and Economics of Happiness: Love, Life and Positive Living. Oxford: Routledge. It was found that this alternative approach, which focuses on the spiritual teachings rather than theology, offers better explanatory power for Total Life Satisfaction (TLS). An interesting finding is that under this specification the coefficient on meaning turned negative, suggesting that those whose lives are weak in Love, Insight, Fortitude and Engagement have yet to find meaning and are less happy. Through a series of stepwise regressions, we conclude that more spiritual people are indeed happier (H1); that religious people indeed tend to be happier mainly because religious people tend to be more spiritual (H2); that the essence of spirituality and meaning lies in Love, Insight, Fortitude and Engagement (H3). These virtues are all grounded on transcending the narrow self and on a “reverence for Life” as propounded by Schweitzer. Finally, religious attendance does promote happiness. The effect is small but stable and statistically significant. It may have to do with the social network this offers (H4).

Perfil sociodemográfico e de formação dos profissionais de Enfermagem do estado de São Paulo em relação às Práticas Integrativas e Complementares em Saúde

Objective: to analyze the sociodemographic and training profile of nursing professionals in the state of São Paulo in relation to Integrative and Complementary Practices in Health. Method: cross-sectional study, developed with 3,794 nursing professionals in the state of São Paulo, from 645 municipalities. To collect data, an online questionnaire was used containing sociodemographic and professional training variables. A hierarchical multiple Poisson regression model was constructed, considering training in practices as the dependent variable, with a significance level of 5%. Results: of the 3,794 (100%) participants, 479 (12.62%) had training in Integrative and Complementary Health Practices. The most frequent practices were auriculotherapy, Traditional Chinese Medicine/acupuncture and Reiki. The predominant training modalities were free, face-to-face and theoretical-practical courses. The variables age, no formal religion, higher education and specialization level, working hours and knowledge and previous experience on integrative practices were significant. Conclusion: the results indicate the need to encourage and expand the training of Integrative and Complementary Health Practices for nursing professionals, in order to strengthen their performance in health services.

Fostering Tolerance: The Effectiveness of The Religious Education Policy Model in Religion-Based Higher Education in Creating a Culture of Religious Tolerance

The aim of this research is to examine the religious education policies of private universities in Indonesia that have a minority-religion base in a majority-religion environment. The three universities selected as samples were Universitas Pendidikan Muhammadiyah (Unimuda) Sorong, Universitas Santu Paulus (Unika) Ruteng, and Universitas Kristen Satya Wacana (UKSW) Salatiga. According to the qualitative study, UNIMUDA Sorong is the only university that has adopted confessional pluralism. Confessional pluralism found to be the best model for religious education. Unimuda's confessional religious education model provides religious education courses tailored to each student's religion. Meanwhile, two other colleges, Unika Ruteng and UKSW Salatiga, are implementing a semi-confessional pluralism policy. This semi-confessional pluralism policy is the novelty of this study. This policy establishes religious education as a general subject with general content that covers the six formal religions in Indonesia.

Sistematika dan Pemetaan Konsep Ketuhanan Agama-Agama Lokal di Indonesia: Studi Kasus Agama Sunda Wiwitan, Agama Kaharingan, dan Agama Towani Tolotang

<p>Abstract: Indonesia has an invaluable cultural heritage, one of which is the existence of various indigenous religions that are widespread throughout the country. Despite their significant number, their presence is often<br />disregarded by the majority of society who have adopted formal religions that are recognized by the state. Followers of indigenous religions are often deemed misguided by formal religion practitioners because they<br />perceive these ancestral religions as worshiping entities other than God, as recognized by their own religious tradition. This is exacerbated by the government's attempt to integrate indigenous religions into one of the<br />recognized formal religions, which poses a threat to the preservation of the teachings and religious practices of indigenous religion followers as their religious practices will inevitably be influenced by the standardizations of the formal religions, which are essentially religions of foreign origin. All forms of discrimination arise, among others, from the weakness or inability of indigenous religion followers to explain their theological systems and concepts of divinity. Therefore, this study attempts to explain the concept of divinity in indigenous religions by using three case<br />studies: Sunda Wiwitan, Kaharingan, and Towani Tolotang. The results of this study show that there are authentic characteristics of divinity in each of the studied indigenous religion systems, which are specifically categorized as henotheism and Animism-Dynamism.</p><p><br />Keyword: Indigenious Religions, Concept of Divinity, Henotheism, Animism-Dynamism</p>

Религия и популярная культура: философские и социальные предпосылки возникновения новых форм религиозности

The article attempts to describe and conceptualize the socio-historical factors of the emergence of new forms of religion in the XX century, the source of inspiration for which was popular culture, that was called «Hyper-real religions» (Adam Possamai) or «Invented religions» (Carole M. Cusack). Three factors and their interaction are investigated: the process of secularization, the emergence of an autonomous entity, the formation of consumer society and mass culture. Consideration of this phenomenon allows us to confirm the prospects of the theory of secularization of Ch. Taylor, while the theory of P. Berger proves unable to explain it. Further the emergence of the autonomous subject and its crisis, marking the transition from modernity to postmodernity, is considered. The involvement of consumerism theory allows to supplement the description of social dynamics and to con-sider new forms of religiosity as some of a number of proposals on the «spiritual market place».

Humanist, Pluralist, and Dialogical Concepts in Hindu Theology

The aim of this research is to describe humanist, pluralist, and dialogical concepts in Hindu theology. The method used is qualitative with a descriptive approach. Human life cannot be separated from the beliefs he holds. These beliefs generally take the form of religion (organized religion). Outside of that, it is often called belief or original religion (native religion). Whatever the name, it all pivots on belief in the Almighty God, who is called by various names. This belief becomes the guidance of life for a person and their group. Religious teachings provide enlightenment and direction in life to their adherents. In living together in society, there are various religions and/or beliefs, and each religion or belief has differences, especially regarding faith (sraddha), the way to connect oneself to Him, and ethics. These differences give color and color to religious life in society. However, they have similarities in certain aspects, for example, regarding humanity.

DAMPAK SISTEM PENGELOLAAN AIR MINUM TERHADAP SOSIAL BUDAYA MASYARAKAT DI PULAU NUSA PENIDA


 Nusa Penida is a dry island with low rainfall throughout the year reaching 1428.40 mm. Water is an important means to support community life and tourism in Nusa Penida. As the population grows, the need for water also increases, so water needs to be managed with a drinking water management system. The research uses a qualitative descriptive approach using social theory, namely Cultural Materialism Theory to formulate the phenomenology of the socio-cultural impact of the management of the drinking water system on the island of Nusa Penida. The results showed that the existence of adequate resources on Nusa Penida Island sourced from underground water in Kutampi Kaler Village and Penida, Guyangan and Seganing springs managed by PDAM Klungkung Regency. Water is a very expensive resource and affects the economic, social and cultural conditions of the people of Nusa Penida. In the past, before the 2000s, most of the people at the top spent part of their income to buy water which caused the social condition of the community to experience poverty, because during the dry season people would spend their time walking to the coastal area to collect water. Cultural reduction in the form of religion also occurs by building communal communities as the bearers of temples that have freshwater wells on the coast. Starting in 2014, the drinking water management system on Nusa Penida Island has made a shift in the social life of the people of Nusa Penida, namely increasing community welfare due to economic substitution and changes in social patterns due to easy access to drinking water and the emergence of new business activities from the existence of drinking water as evidenced by changes in community culture. Nusa Penida is a shift from an agrarian culture to an industrial culture (tourism). Changes in community cultural patterns due to the availability of drinking water, namely the shift in the pattern of community livelihoods from an agrarian basis to an industrial pattern (tourism).