Representatives Of Religions Research Articles

The History of the Development of Doctrines on Criminal Personality in the Period of Antiquity and the Middle Ages

The article is devoted to one of the actual topics of modern criminology and criminal law. The authors reveal the history of formation and development of the doctrines on the personality of the criminal in the period of antiquity and the Middle Ages. The authors used works of ancient and medieval thinkers, philosophers and representatives of religion during the study, which allowed them to explore this topic more deeply. As an example, they cited the statements, opinions and positions of such thinkers as Aristotle, Plato, Democritus, F. Aquinas and others. A comparative analysis of the evolution of the doctrine of criminal personality in the ancient world and in the Middle Ages was carried out, which helped to formulate some conclusions on the results of the study. The authors determined the purpose, subject and relevance of the study, used the necessary methods of cognition.

Characteristics of the Gut Bacterial Composition in People of Different Nationalities and Religions.

High-throughput sequencing has made it possible to extensively study the human gut microbiota. The links between the human gut microbiome and ethnicity, religion, and race remain rather poorly understood. In this review, data on the relationship between gut microbiota composition and the nationality of people and their religion were generalized. The unique gut microbiome of a healthy European (including Slavic nationality) is characterized by the dominance of the phyla Firmicutes, Bacteroidota, Actinobacteria, Proteobacteria, Fusobacteria, and Verrucomicrobia. Among the African population, the typical members of the microbiota are Bacteroides and Prevotella. The gut microbiome of Asians is very diverse and rich in members of the genera Prevotella, Bacteroides Lactobacillus, Faecalibacterium, Ruminococcus, Subdoligranulum, Coprococcus, Collinsella, Megasphaera, Bifidobacterium, and Phascolarctobacterium. Among Buddhists and Muslims, the Prevotella enterotype is characteristic of the gut microbiome, while other representatives of religions, including Christians, have the Bacteroides enterotype. Most likely, the gut microbiota of people of different nationalities and religions are influenced by food preferences. The review also considers the influences of pathologies such as obesity, Crohn’s disease, cancer, diabetes, etc., on the bacterial composition of the guts of people of different nationalities.

Religious policy of Kazakhstan in the years of restriction (1985–1991)

The State’s religious policy was part of a policy of restructuring during the period under review. However, the early years of restructuring ideological inertia were still strong, and preserved inductions into the increas- ing atheistic educational work. Authorities considered ideological rival in the religion not an ally. It was due to the inadequate dissemination of democratic processes in the public life of the Republic. Another reason for the stability of the state policy towards religious organizations and believers, especially Muslims, was the for- eign policy factor. The meeting between N. Nazarbaev and representatives of religions was an important event which had a great importance in implementing new approaches. Special emphasis was placed on the need for clergymen to do more to disseminate and observe universal human moral and ethical principles, mercy, charity, protection of motherhood and childhood, and help the disabled and the elderly people. There was adopted the Law of the USSR “On freedom of conscience and religious organizations”. The document changed the situation of religious organizations in the country, proclaiming democratic principles and norms. The new law reflected a new balanced and objective approach to religion and religious organizations. The rights of religious organizations have been considerably expanded and many unjustified restrictions have been removed from their activities in public life. The law enshrines respect for believers and religious organizations. The role of religion and religious organizations in society is being redefined and it grows the significance of confessions in the history and culture of the people. The religious policy of the state during the years of reconstruction served as a basis for the creation of a modern model of interfaith harmony in the country and contributed to the process of religious revival which is connected with the interest to religion as part of culture.

A Model for Acculturation Dialogue Between Religion, Local Wisdom, and Power: A Strategy to Minimize Violent Behavior in the Name of Religion in Indonesia

This research aims to create a model for acculturation dialogue between representatives of religion, local wisdom, and power. The study uses a socially defined paradigm as an approach to cultural acculturation and adopts the theory of institutional development acculturation of Islam (almuhaafadhatu ala al-qadiimi al-shaalih wa al-akhdu bi al-jadiidi al-ashlah). This research found five models for acculturation dialogue between religion, local wisdom and power, namely, 1) taggayyur /deculturating /changing, 2) takammul /additive/ perfecting, 3) tahammul /considerate /tolerant, 4) tasallum /inclusive /receptive, and 5) tamsarrub /institutive /absorbing. The first acculturation model tends to reject the other cultures. The second model tends to be open and cross-sectoral in its approach. The third model is tolerant and accepting of all. The fourth model tends to be open and objective in recognizing truth and goodness from outside of itself, an acculturation model that has the potential to create peace and harmony. The fifth model seeks to absorb universal values so that together cultures are institutionalized into a new cultural unity.

A Flexible Indeterminate Theory of Religion: Thinking through Chinese Religious Phenomena

This essay explores a few of the reasons for the failure of Western theories to capture Chinese religious experiences. It will include Durkheim’s insight that “The sacred … is society in disguised form” and variants of secularization theories in contrast to Confucian ones, especially Xunzi’s theory about ritual, read as representative of religion. This article will examine the impossibility of asserting a straightforward claim, without exception, that could capture the three thousand years of historical and contemporary diversity manifested by the three institutional religions (Confucianism, Daoism, and Buddhism), the continuous formation of popular religious movements, ever developing sectarian groups, and pan-Chinese quasi-religious practices like ancestor veneration, divination, healing practices and the like. The study will start by looking at variable categories used in the study of different religions, the similarities in assumptions among the three institutional religions such as the “good” and self-cultivation, and the central place of secularization theory in the contemporary study of Chinese religions. A theoretical orientation of both flexibility and indeterminacy is suggested based on indigenous ideas.

SCIENTIFIC AND RELIGIOUS COMPREHENSION OF SPIRITUALITY

Introduction. The paper considers the problem of spirituality that is learned by representatives of religion and scientists of different areas of scientific knowledge. The special significance of the problem lies in the fact that its correct comprehension helps forming spiritual culture of a person and society. The aim of the study is comparison of understanding of spirituality by representatives of science and religion. Materials and Methods. The following methods were applied: system analysis; abstraction; generalization; theoretical modeling; comparative analysis. Results. The main difference of the views of scientists-materialists and representatives of religion is that scientists consider spirituality as a result of scientific education. In Orthodox Christianity spirituality is comprehended as a result of an action of the Holy Spirit and a work of a person on himself aimed on forming such qualities as faith, hope, love, humility etc. Discussion and Conclusion. Among the representatives of the religion substantial controversies are practically absent whereas among scientists there exist rather heterogeneous views on the problem.

The Potential of Religion in the Promotion and Implementation of the Concept of Sustainable Development

AbstractThis article presents religion’s potential where the promotion and implementation of the concept of sustainable development are concerned. First inspired by Lynn White in the 1960s, discussion on religion’s role in the ecological crisis now allows for an honest assessment of the ecological potential of various religious traditions and their contribution to the building of a sustainable world. This article on the one hand points to the religious inspirations behind the concept of sustainable development, and on the other highlights the joint action of representatives of religion and science in the name of sustainable development, as well as the involvement of religions in the concept’s implementation.

Sorotan dan Kritikan Awal Terhadap Deklarasi Ke Arah Suatu Etika Global (Declaration Towards a Global Ethic)

Declaration Towards a Global Ethic is a proclamation that is declared in Parliament of the World’s Religions in 1993 in Chicago, USA. The consensus reached between the representatives of religions on this declaration is a new and important achievements in inter-religious dialogue. Therefore, this paper will discuss some important aspects that underlie the preparation of the declaration in particular regarding the process of drafting the declaration, some defined criteria, and also content and methods used in this declaration. This paper also identifies several issues in the declaration that raises some questions of its position as a universal declaration for every religion and humankind. In conclusion, this declaration can not be certified as a universal declaration as long as some of the questions raised are not addressed and resolved in advance.

Le travail en chambre mortuaire : invisibilité et gestion en huis clos

How does society manage the deceased? Often located in the most remote section of a hospital, forsaken by nurses, doctors, and management, even stigmatized, hospital mortuaries admit nearly one out of two deceased persons. They thus represent one of the main places receiving the dead in France. Hospital employees, morticians, funeral directors, the representatives of religions, etc., a full micro-society develops there at the borderline between medicine and funerals, a paradoxical place where hierarchies bump against each other. Fieldwork is used to describe how bodies are taken in charge inside hospital mortuaries. By emphasizing the chain of acts of collaboration in the handling of corpses, questions are raised about each person's role and the scope of this collective work.

Orthodoxie en beleving

This article explores the impact of the so-called ‘new movements’, such as Focolare and the Emmanuel Community, within the Roman Catholic Church. The author claims that these are not just restaurative movements for religious virtuosi, but also representatives of religion in late (or liquid) modernity. On one hand, these movements cherish traditional beliefs and values, ecclesiastical authority, and social solidarity. On the other, they are characterized by a positive evaluation of personal choice, interest in the self, international social networks, and the use of modern means of communication. Although probably only 10,000 people are active in these movements (including older movements), their impact is problably fairly large, because of its attractiveness for younger people, especially the younger generation of priests. This impact is focused on the personal level: on devotion and the proclamation of the Catholic faith. The spirituality of the ‘new movements’, however, tends to spread in the wider church, predominantly along individual lines. According to the author, the Roman Catholic Church, which functions as a service church for a large proportion of the Dutch population, will transform because of this tendency. This interesting development is illustrated by an analysis of the World Youth Days, where orthodoxy and experience-styled religion meet each other in an ambivalent marriage between the traditional church and late modern event culture.

Persecution of Jehovah's Witnesses in Georgia Today

Throughout the former Soviet Union, local religious establishments have strongly disapproved of preaching by representatives of religions considered 'nontraditional'. Religious leaders have prevailed upon politicians to limit the activities of such groups while enhancing the privileged role of the leading local faith. The Georgian Orthodox Church has also warned about the harmful impact of non traditional religions and sought a special status, but parliament has not passed a law on religion. Nor is Georgian Orthodoxy or its special status specifically protected in the constitution. On the other hand, Georgia is the only country in Eurasia where officially-condoned, organised mob violence against adherents of nontraditional faiths has developed into an ongoing problem. Jehovah's Witnesses have been the primary, though not the exclusive, target of this campaign. The country's political leadership is aware of the issue and of the concern expressed in foreign capitals as well as by Georgian and international human rights organisations. President Eduard Shevardnadze has openly condemned the attacks and pledged to uphold the rule of law, safeguard the rights of all believers and prosecute those who persecute them. Nevertheless, the Georgian authorities have been unable or unwilling to take effective steps to deter individuals and groups from assaulting Jehovah's Witnesses. Violence against them has continued since 1999, with no serious action taken against the perpetrators. Convinced that the Georgian authorities are not prepared to implement their international commitments and protect members of religious minorities, Jehovah's Witnesses have filed two applications with the European Court of Human Rights in Strasbourg. The first application, in June 2001, states that official inertia has permitted a reign of terror against the community. In August 2001 the Jehovah's Witnesses filed a second application to the court, challenging the February 2001 ruling of Georgia's Supreme Court which deregistered the community. The court has put the case on a fast track, but has not yet issued its ruling. Against this background of intensifying attacks on Jehovah's Witnesses and intimidation of other minority religions in 1999-2001, the Georgian Orthodox Church has consistently urged the government to guarantee its privileged status. In

Viewpoint: Christian-Hindu Prayer in Interreligoius Dialogue

The interreligious dialogue encounters have always given an important place to common prayer in their programs. Prayer-meetings are organized to celebrate feasts and other significant events in life. The Christian ashrams too have made interreligious prayer the heart of their monastic life. Several prayer-books have now appeared, with prayers collected from different religions, for interreligious prayer meetings. The splendid picture of Pope John-Paul II praying with the Dalai Lama and with other representatives of religions at the Assisi Meeting of 1986 has become a classical symbol of interreligious prayer.

Religion on Campus: Suggestions for Cooperation between Student Affairs and Campus-Based Religious Organizations

The authors present evidence that spiritual development is an integral part of students' overall development and argue that it is too often ignored on college campuses. They offer a number of strategies to improve cooperation between student affairs administrators and representatives of religion on campus to acknowledge this aspect of students' lives more fully.

Religion on Campus: Suggestions for Cooperation between Student Affairs and Campus-Based Religious Organizations

The authors present evidence that spiritual development is an integral part of students' overall development and argue that it is too often ignored on college campuses. They offer a number of strategies to improve cooperation between student affairs administrators and representatives of religion on campus to acknowledge this aspect of students' lives more fully.

The Russian Orthodox Church and The political Elite

One of the most interesting phenomena of our religious-political life is the considerable difference in attitude toward religion between the popular masses and the political elite. In our survey of public opinion, the respondents had to express their attitude to two alternative statements: (1) "There are national, traditional religions (Orthodoxy and Islam) in our country. They should have more rights than representatives of religions that are new to our country (Catholicism, Baptism, etc.)"; and (2) "All religions should have absolutely equal rights." Only 9 percent (in Moscow, 8 percent) agreed with the first statement, while the vast majority (72 percent) (in Moscow, 75 percent) agreed with the second. Even among the Orthodox, adherents of the Moscow patriarchy, only 13 percent were supporters of special patronage by the state for the traditional religions, while those who advocated an equality of religion made up 69 percent. Thus, the idea of a state church is alien to the contemporary popular consciousness. The evolution of mass consciousness is toward an even greater amorphousness and indefiniteness with regard to religion and further away from the idea of a national, state church. The data confirming this have already been presented. Let me just recall that the percentage of persons who approved of the church's participation in political life decreased from 74 percent to 48 percent (in Moscow, from 71 percent to 42 percent) from 1990 to 1991.