Survival Of Religion Research Articles

Islam dan Masyarakat Ideal (Ummatan Wasathan) dalam Perspektif Para Mufassir dan Relevansinya dengan Kontak Keindonesiaan Masa Kini dan Depan

Islam as the source and path of truth that comes from Allah is a view of life which is not only intended for the welfare and happiness of Muslims, but is a blessing for all nature. Islam which is derived from divine truth, both contained in the verses of the Koran and the sunnah of the Prophet, is a guide for the way of all times. Likewise, Islam regulates the relationship between humans and others, with God and with their natural environment. The key to the personality of the Islamic community is akidah, syari'at and morals. If the creed provides the direction of the movement of society, while the syari'at provides limits on how and the method to take that direction properly, then morals will decorate the path of the goal so that it is beautiful and pleasant. The ideal society or in this study is referred to as the "Wasathan ummatan" is a social order that is needed by the era to give birth to a society with noble character in order to continue a civilized life. In the Indonesian context, ummatan wasathan should be born as a solution to various problems of the ummah which are now spreading and becoming epidemics in the survival of religion and state. Sayyid Qutb's Method of Interpretation and several other interpreters compared with his interpretation of Quraish Shihab becomes an analysis which then gives birth to the true meaning of how the ideal society should be in the perspective of the Koran to be applied in all the dynamics of Indonesian society today and beyond.

Critique of Auguste Comte’s ideology on the death of religion

Secularism dealt with the known, whereas religion dealt with the unknown. The rise of secularism threatened the survival of religion. This was the thesis of Auguste Comte. He said there would be a time when the irrelevant nature and death of religion would be recorded. At this point, man would have been able to unravel most of the unknown around him, hence no need for religion. The article has as its aim to examine the flaws in Auguste Comte’s ideology on the existence of religion and secularism together. Using the descriptive phenomenological method of research, which allows for an objective analysis of the problem, it was discovered that, notwithstanding Comte’s theory, religion and secularism have continued to exist side by side since the 20th century to the contemporary 21st century because they are complementary. It was also discovered that religion exerts a force that cannot be silenced by an industrial revolution of the world. Religion provides the solution to man’s innermost needs which cannot be threatened with the rise of secularism.

Darwinism and the Survival of Religion

It is a great honour and privilege to give the Constantinos Th. Dimaras Lecture for 2016. I am grateful to the National Hellenic Research Foundation for the opportunity to do so and to Dr Efthymios Nicolaidis for kindly issuing the invitation.In our age of the internet, there are few topics that excite such strong opinions in the blogosphere as the relations between science and religion. Deeply embedded in the consciousness, both scholarly and popular, of Western Europe is the belief that science and religion have continuously been, and must be, in conflict. This belief has been described as “the idea that wouldn’t die”, despite excellent historical research drawing attention to its shortcomings. It is certainly not the only view. Those, including scientists themselves, who represent different religious traditions, have often argued that, when “science” and “religion” are properly understood, there can be a deeper relationship of harmony, or at least compatibility, between them. When, during the 1960s, I studied the history of science at Cambridge University, I realised that these two master narratives of conflict and harmony are too general to capture the complexity of historical controversy and debate. One of my aims in this lecture is to illustrate this complexity by examining religious responses to Charles Darwin’s theory of evolution.

Repensar La Secularización

Current sociology has falsified the modern prediction for the decline and extinction of religion. A lot of signs show a religious return and a revival of the religious question in a progressively more and more plural and globalized world. The survival of religion in modern societies forces philosophy to rethink the classical secularization theory and its principal equation: rationalization = modernization = secularization = religious decline. The coming of a postsecular society obliges secularism and religion to a mutual understanding in the public sphere, but beyond triumphal proclamations of both mentalities. Secularism and religion face the same fundamentalist dilemma. This essay aims to analize some thesis, premises and consequences of the secularization theory, unveiling diverse theoretical insufficiencies at three levels: at the level of the sociological theory, at the level of a theory of religion and at the level of a theory of rationality.

GAYA SENI HINDU–JAWA PADA TATA RUANG KERATON YOGYAKARTA

The Sultan Palace is one of the art cultural heritages that has now become a historical artifact, containing important information regarding art styles as a result of acculturation. This study is a qualitative study with a descriptive analysis method. The approach used is the historical approach and interpretation to find traces of the historical development of the Hindu-Javanese art style and the meaning behind the spatial form of Keraton Yogyakarta. The results of the research explain that prehistoric art is purely determined by custom, and at the same time take its role in the formation of cultural arts during the Hindu period. Art activities were carried out to ensure that the survival of religion is based on an agricultural system of the people's lives who regard the king as having the supreme authority who is equal to the gods. The expression of the art in layout plan of Yogyakarta palace basically follows the theological concept of Vastusatra and the mythic beliefs of the pre-Hindu society which still continues today. Based on the results of the study, it was found that the expression of the form and content of the layout plan was inspired by religious considerations, and does not perform as mere aesthetic expression. The alignment of the micro universe with a macro universe is a reflection of the pre-Hindu and Hindu periods. Changes occurred as a form of acculturation, especially in the aspects of building orientation and spatial arrangement of Keraton Yogyakarta.

Religious Life Under Theocracy: The Case of Iran

The occurrence of the Islamic revolution in Iran in 1979, followed by a large‐scale “Islamization” of society, resulted in some unique developments with regard to religious life in this country. Over the past two decades, there has been a lively debate among social scientists about the nature of such developments, and over their implications for other Middle Eastern and Islamic societies. Most of the contributions to this debate so far have been limited to the examination of different theoretical possibilities, without strong references to empirical evidence. In the present study, we attempt to address this shortcoming in the existing literature on religious developments in Iran by relying on a rich set of empirical data recently gathered through a large‐scale national survey of values and attitudes in Iran. Through a composite index of religious sentiments, we explored the magnitude and the nature of religious sentiments among groups of different age and gender. Also, we examined changes with regard to religiosity in the period between 1975 and 2001. The outstanding finding is that the establishment of a theocratic regime in Iran has led to the transformation of the nature of faith, marked by a noticeable shift from “organized” to a more “personalized” religion, in which the emphasis is placed on beliefs rather than on practices. Also, among both beliefs and practices, more emphasis is placed on those with a purely individual nature, or with a social nature but organized through civic and nongovernmental bodies, as opposed to those commanded by the government. The article ends with a brief discussion of the implications of such developments for the existing debate among sociologists of religion on secularization and “de‐secularization.” Our findings indicate that any linear perspective on the demise or survival of religion in society will unreasonably brush aside the fact that religion is not merely a social institution, but also a “cultural resource” that individuals may draw upon, depending on their surrounding sociopolitical circumstances and their reading of those circumstances.

Some Explanations for the Persistence of Christian Religion in Soviet Society

Despite an extremely hostile environment, Christian religion has persisted in the Soviet Union. Three types of explanation are most frequently encountered in the Soviet sociological and philosophical literature: the first explanation is in terms of limited and temporary social inequalities, the second points to psychological factors, the third ascribes the survival of religion to its adaptability to changing social circumstances. Each of these explanations is critically examined in the light of empirical sociological work. The author suggests that religion serves as a vehicle of ideological protest; more specifically, it is hypothesized that religion, especially in its sectarian form, has become an alternative world view for a small, but significant number of people who, during a period of great social upheaval and rapid social change, have found Communist ideology unacceptable or insufficient as an integrating value system.