Sociology of Religion

Počiatok prác na tejto knihe siaha k oceneniu Donatio Universitatis Carolinae, ktoré prof. Petr Pokorný dostal v roku 2017 a s ktorým sa viazala i finančná podpora na výskumný projekt. Tento projekt bol pôvodne koncipovaný a rea lizovaný so zameraním na skúmanie biblických koreňov kresťanskej kultúry. Experti z rozličných teologických a filozofických disciplín z Českej republiky i zo zahraničia sa v jeho rámci mali venovať analýze a reflexii danej témy z perspektívy svojej špecializácie. Zamýšľaným výstupom mala byť kohe rentná kolektívna štúdia. Avšak v dôsledku nečakaného úmrtia prof. Pokorného na začiatku roka 2020 už nešlo projekt uskutočniť podľa pôvodného plánu. Táto kniha je pre to skôr zbierkou odborných článkov skúmajúcich rozmanité aspekty Biblie a kresťanstva vo vzťahu ku kultúre ako všeobecnému ľudskému fenoménu. Zväzok je rozdelený do dvoch častí. Zatiaľ čo prvá časť sa zameriava na konkrétne témy z oblasti biblistiky, druhá skúma historické, filozofické a kultúrne otázky. Keďže Petr Pokorný zohrával aktívnu a dôležitú úlohu v počiatočných fázach projektu, súčasťou knihy sú aj dva z jeho posledných článkov. Celá kniha je tiež venovaná k jeho pocte. Som nesmierne vďačný prof. Pokornému za to, že mi umožnil byť súčas ťou tohto projektu od jeho začiatku, ako administratívny asistent, editor a au tor jednej z kapitol. Ďalej chcem poďakovať všetkým kolegyniam a kolegom, ktorí do knihy autorsky prispeli. Rovnako som zaviazaný prof. Stephenovi Bevansovi, SVD, z Catholic Theological Union v Chicagu a dr. Michaelovi Trai norovi z Australian Catholic University v Adelaide za ich recenzné posudky a cenné poznámky k finálnej úprave knihy. Napokon, mimoriadnu vďaku si zaslúži nakladateľstvo Karolinum a zvlášť dr. Josef Táborský za skvelé a pro fesionálne nakladateľské služby.

The author of this article discusses the ways in which gender equality and intersectionality are understood and enacted in two recent feminist campaigns in Sweden that use similar techniques to mobilise support for different causes. The first campaign is the so-called Hijab Call-to-Action, a solidarity action that took place in 2013 in which women in Sweden wore a hijab (the Muslim headscarf) for one day in defence of Muslim women’s rights. This campaign manifests the ways in which the notion of gender equality brings with it a norm of secularity, but also how the equation of equality and secularity is contested. The second feminist campaign discussed is the so-called Pussy Bow Blouse manifestation that aimed at taking a stand in the controversies surrounding the Swedish Academy as a result of the Metoo campaign in Sweden. The author looks at the political and discursive processes enfolded in these campaigns as a sort of collective learning processes that connect feminist activism a...

EL CAMBIO CLIMÁTICO Y LA TRANSICIÓN ENERGÉTICA
El cambio climático (CC) es una preocupación que crecientemente
forma parte de la agenda pública en los países latinoamericanos.
En septiembre de 2014 se reunieron más de un centenar de países
en la Cumbre del Clima 2014, convocados por el Secretario General de
la ONU, como instancia de preparación de la Cumbre de la Convención Marco de las Naciones Unidas sobre el Cambio Climático que se
realizaría a fines del año 2015 en París y en la que se resolvería, entre
otras cosas, el futuro del protocolo de Kyoto

This volume maps the international academic debate on secularity. It places seminal contributions from within ‘Western’ academia alongside less well-known texts from various parts of the world; in several cases this is the first time that they have been translated into English. The volume demonstrates that the academic debate on secularity was and is a global debate, with contributions from many regions. The collected texts relate to each other either directly or indirectly by referring to similar arguments – whether reinforcing or criticising them – and thus create a discourse. When speaking of global secularity, we therefore do not insinuate a uniform ‘world secularity’ resulting from the alleged global diffusion of ‘Western’ norms, ideas and concepts. It is rather a web of relations that is constituted via various different references. These references are not evenly distributed: the development in ‘the West’ is often the point of reference to which positions from other regions relate, to which they connect, or from which they distance themselves. But the references are not completely unidirectional: We also present texts from Europe that underline the multidirectionality of the process, even early on. Thereby, the volume offers the reader the material with which to trace these global exchanges and references.

Because of the complex nature of Jewish identification and its reliance on a variety of measurable concepts, studies of identification patterns and trends should rely on an assessment of several aspects simultaneously rather than a single aspect at a time. This paper demonstrates the use of Similarity Structure Analysis (SSA) in developing an integrated approach to the study of Jewish identification. Rather than relying on reported frequencies of behaviors and attitudes, SSA focuses on the underlying structure and meaning of the several variables simultaneously involved in a given phenomenology. In this study we address 28 Jewish identification variables in the US and Israel using a unified database specially created from two Pew Research Center surveys: Portrait of Jewish Americans conducted in 2013 and Israel's Religiously Divided Society conducted in 2015. Identical sets of questions were selected and compared for the two countries -comprising together nearly 85% of world Jewry -and for five age groups within each country SSA maps synthesize and compress huge amounts of information -which would not be possible with conventional techniques. By demonstrating similarities and dissimilarities by country of residence and generation, we unveil rich and unexpected textures and tensions in contemporary Jewish identification nationally and transnationally.

RESEÑAS 207 todo ser humano disponga de lo necesario para su desarrollo); sin embargo no se puede coartar el derecho de éste a procurarse lo necesario para su superviviencia (un derecho natural) que, en su caso, pasa por el derecho a solicitar limosna; y sería desaconsejado hacerlo por el bien de los individuos y del buen funcionamiento de la comunidad. En todo su discurso Domingo de Soto nos da muestras, por un lado, de un profundo conocimiento de la situación social y cultural de la España de la primera mitad del siglo XVI, y no sólo en sus disposiciones oficiales y legales, sino también en la descripción social, costumbrista, psicológica y vital de los agentes sociales al retratar con gran viveza no sólo los argumentos de los mendicantes, sino incluso los argumentos a favor o en contra de aquellos a los que les eran solicitados con ruegos la limosna. Mas, por encima de todo, al dominico le preocupa, por un lado, la satisfacción de las necesidades materiales y espirituales de tales agentes, y por ello sus observaciones tienen un doble trasfondo: por un lado lo que por justicia les es debido (no tanto que el Estado les proporcione lo necesario como cuanto que puedan proveerselo: con trabajo, con la mendicidad cuando no tienen posibilidad, apelando a la bondad, caridad y generosidad de los otros, con la libre circulación, buscando en otros lugares los recursos que necesitan, etc.). Advierte, en este punto, en la obligación de solidaridad que hay entre personas, e incluso entre ciudades, reinos o países derivada del derecho que tiene toda persona para lograr lo necesario para su cumplido desarrollo. Por otro lado, en cuanto al gobernante, Soto advierte que si bien en casos de extrema necesidad puede obligar a sus súbditos a dar limosnas para subsanar una grave necesidad asistencial; en último término es un problema de la comunidad, pues ésta no puede impedir que los súbditos establezcan donaciones directas y voluntarias.

Peyzaj tasariminda cevre ve alan analizi asamasinda geleneksel yontemlerin yerine, gunumuzde hizla gelisen bilgisayar teknolojileri ile birlikte Cografi Bilgi Sistemleri (CBS) olanaklarinin kullanimi mumkun hale gelmistir. Bu arastirmada; Cankiri Karatekin Universitesi Uluyazi Yerleskesi’nde yapilacak olan bir peyzaj tasarimi calismasi icin cevre ve alan analizleri, CBS yazilimlari kullanilarak uretilmistir. Yapilan analizler tasarimin yapildigi AutoCAD programina aktarilmis, tasarimcinin karar verme surecine etkisi ve tasarimin basarini artirmadaki rolu degerlendirilmistir. Alanin esyukselti egrileri uzerinden uretilen egim, baki ve gorunurluk analizleri tasarim programina aktarilarak alan kullanim kararlari icin kullanilmistir. Yapilan calisma ile CBS analizlerinin tasarim programlari ile uyumlu kullaniminin tasarim surecini hizlandirdigi, etkin tasarim cozumleri uretilmesine katki sagladigi ortaya konulmustur.

Realignment of Banda Aceh devastated by the tsunami has put forward the concept of disaster mitigation. As the city is aware of the disaster, the availability of disaster risk map is an essential requirement in developing sustainable development and disaster mitigation based. This research aims to generate a map of tsunami risk assessment by loading element of threat,  vulnerability, capacity using spatial data and information in the region of Banda Aceh. Risk analysis is conducted using a  semi-quantitative weighting factors and the index values are based on the analysis conducted by BNPB and TDMRC-Unsyiah. Mapping analysis is conducted by overlaying layer(overlay) and vector-based GIS grid. Based on the results of the analysis show that the risk areas with low-to-high tsunami consists of 73 villages high with an area of each is 6.05 km2 (10%). 20.66 km2 (35%) and 16.23 km2. The area is not an area of 17.02 km2 risk or 28% of the total area of the city of Banda Aceh.

Many general population surveys have been conducted relating to the coronavirus/ COVID-19. Some have reported on small samples of Jewish respondents, but issues specific to Judaism have not been well explored. This paper provides findings from the first broad coronavirus-related survey of the U.S. Orthodox Jewish community, conducted in May 2020 among 502 Jewish respondents who resided in the United States, self-identified as Orthodox Jews, and indicated whether they were Modern Orthodox or Haredi ("Ultra-Orthodox"). The survey broadly probed the impact of the pandemic through the lens of Jewish individual and communal attitudes, behaviors and practices, exploring such issues as people's health, finances, Jewish prayer and religious study, synagogues and their programs, what services their communities and its Jewish organizations are offering, the extent to which they avail themselves of these services and how they are perceived, changes in the perceived value of Jewish communal connection, and many other aspects, including how people assess the pandemic's impact on their overall "feelings of Jewishness." While many communal changes arising from the pandemic will prove to be transitory, others may become more permanent or, at the very least, create introspection with respect to normative religious observance. This paper references findings relating to the former, while focusing on the latter. Thus, we focus on and report survey findings relating to how the Orthodox community has melded its adherence to Halacha (Jewish law) and tradition with the need for change and flexibility required to deal safely with the pandemic. We will also share some of the communal views that have arisen on how such changes might play out in the years ahead.

This file contains the proofs of the first section of an essay about “Policing Sanctuaries” to be published in J. Barringer, G. Ekroth, and D. Scahill (eds.), The Logistics of Sanctuaries (Brill 2025). Three main conclusions arise from the four principal parts of the essay.  First, as in the rest of the polis, Greek sanctuaries empowered specific officials to enforce important regulations designed for logistical purposes: excluding banned individuals or groups, maintaining order (especially during festivals), and generally securing the good will of the gods. Second, logistical aspects, such as maintaining order in sanctuaries, were often in the hands of polis officials and institutions, just as they were in other parts of the polis. Third, the rule that all officials are accountable—a key tenet of the rule of law—extended to priests and other religious officials.

Sufism promotes social values, good moral characteristics of humanity, and
basic ethics among people. It reduces religious, gender, economic, and other
social differences. It is a more profound philosophy or a neutral approach
promoting tolerance, peace, and spiritual harmony. It is constructive for
controlling the commanding wishes (Nafoos) by offering certain qualities
such as the purification of self, moral etiquette, and the practice of doing
good to others as a human being. By this path, someone achieves a state of
virtue and nearness to God. The present research is qualitative in design with
techniques of active participant observation and thematic framework
analysis. In the first sampling stage, the list of 200 respondents was gathered
through snowball sampling. Out of these, a final list of 132 respondents was
arranged. This figure of 132 respondents was calculated through an online
sample size calculator. The respondents were further bifurcated as
custodians, Muhibs, Talibs, and Mureeds – who were found in roles of
transforming the true spiritual legacies of Sufi Saints. The descriptive notes,
poetry, prose, and speech quotes of Sufi Saints were obtained as raw data. 13
themes were drawn, which were split into 08 encouraging and 05 unhelpful
categories. 02 most encouraging themes were drawn out of 13 themes for the
final analysis. The results were drawn on behavioral changes through the
practice of Sufi notations, speeches, and practices of rituals. It was
discovered that peace and tolerance were learned through mysticism. The
rigidity and intolerance (ill habits) were reduced with Sufi practices. A
cumulative result discovered that Sufism education through a scientific
approach is needed to address the growing phenomenon of rigidity and
intolerance in the current millennial era.

This article examines how digital Hindu spiritual influencers engage with capitalistic practices and justify their monetisation strategies within spiritual discourse. By conducting a digital ethnography of thirteen prominent influencers across social media platforms, we explore their revenue models, self-branding tactics, and responses to public controversies. Using the Boltanski and Chiapello's framework of the New Spirit of Capitalism and Boltanski and Thévenot's Orders of Worth, we analyse the justificatory logics these influencers mobilise. Our findings reveal the emergence of a Digital Hindu Spirit of Capitalism (DHSC), characterised by Techno-Seva (monetisation as spiritual service through technology), Cosmic Capitalism (financial success framed as planetary duty), and Karmic Algorithms (platform visibility linked to spiritual merit). Controversies function as 'tests' (épreuves), exposing contradictions between spiritual authenticity and capitalist engagement. This study contributes to digital religion studies and the sociology of capitalism by conceptualising how Hindu spiritual influence is reshaped in the digital age.

Background and Objective: Leptospirosis is a zoonosis infectious disease that is prevalent in tropical and subtropical regions and is caused by the pathogenic serovars of leptospires. Hence, we aimed at investigating the prevalence of antibodies against these bacteria in the blood samples of suspected leptospirosis. Material and Methods: the human serum samples (N = 130) were obtained from patients clinically suspected leptospirosis. The Serum level of IgM antibodies were studied by ELISA kit (PrioCHECK) in Razi Vaccine and Serum Research Institute (Karaj), 2011-2012. Results: Anti-leptospira IgM class was observed in 21(16%) samples. The relative distribution of the disease was reported in men (80.95%), women (19.04%), and farmers (30.95%) and in 20-40-year group (57.14%). Contact with contaminated water was the most common cause of infection (52.38%) and fever was the most common sign of Leptospirosis (72.2%). Conclusion: Due to the occurrence of anti-leptospira antibodies in 16% ...

Until recently, scholars have generally neglected to examine the socialist inspirations of the Republic of Indonesia's most influential Islamic party, Masjumi (Partai Majelis Syuro Muslimin Indonesia, 1943-60) during Indonesia's parliamentary democracy period (1950-59). Drawing on books published by Masjumi politicians as well as an Indonesian translation of the Syrian Islamic socialist Mustafa al-Siba'i's Islamic Socialism (1949), this article explores how two prominent Masjumi members, Zainal Abidin Ahmad and Isa Anshary, drew on socialist ideas in forming their political visions for Indonesia, as part of a broader ongoing debate in the wider Muslim world. In contrast to popular perceptions of Indonesian political Islam today, as well as Cold War-centric characterisations of Islamic political parties, this article shows how Muslim democrats in 1950s Indonesia emphasised socioeconomic justice and compassion in their articulations of political Islam.

The paper discusses the intrinsic religious experience of various faiths in the Abrahamic tradition. It first discusses its underlying approach as enshrined in classical religious thought regarding its meta-religious principle, methodology and traditional framework. In analyzing the history and tradition of the Abrahamic faith, it tries to encapsulate this within the framework of comparative religion, signifying its historical development and importance in inspiring a convivenciain a global context. This was analyzed from classical works that study the science of religion or religionswissenschaftand its methodology that brought forth its fundamental approach and principles. The study is based on a qualitative framework using descriptive and analytical methods. It also surveys modern development in this field of study and its position in espousing interfaith dialogue and the mutual heritage of our common humanity that highlighted the spirit of La-Convivencia of such an inclusive and pluralistic force, especially in the Malay Basin. The finding shows the unprecedented influence and presence of the Abrahamic seeds in the world’s religion, especially of the Semitic line of origin.

Dans son enquête sur les rapports de genre à Alger, Ghaliya Djelloul part des espaces du dedans pour identifier les contraintes qui, en amont, pèsent sur la mobilité spatiale des femmes vers le dehors. Elle décrit la double dynamique d’enserrement et de desserrement qui gouverne la mobilité des femmes : face à la stratégie d’expansion de l’ordre domestique dans les espaces publics urbains au nom de la normativité religieuse, les actrices sociales déploient des ruses pour se couvrir lorsqu’elles se déplacent dans la ville. Document type : Article de périodique (Journal article) Référence bibliographique Djelloul, Ghaliya. Entre enserrement et desserrement, la mobilité spatiale des femmes en périphérie d’Alger. In: Métropolitiques, Vol. avril , p. 1-8 (2018) Entre enserrement et desserrement, la mobilité spatiale des femmes en périphérie d’Alger

Birey ve toplum hayatının oluşumunu/devamını sağlayan çeşitli değerler, nor.mlar ve kurumlar bulunmaktadır. Ahlak ve din de bu çerçevede toplumsal Işlev gören unsurlar arasında yer almaktadır. Bu . çalışmada, toplumsal norm un birey ve toplum üzerindeki etkisi, ahlak ve dinin norm oluşturma bakımından benzer ve farklı yönleri tartışılmıştır. Son olarak, İslam ahlak sistemi norm oluşturma açısından .ele alınmış ve ahiakın sonraki nesillere aktarılması •konusun,a kısaca değinilmiştir.

The purpose of this paper is to explore to what extent some Swedish bishops (1972-2014), mainly archbishops, were influenced by postmodernity as described by Lyotard in his report La Condition postmoderne (1979). This report had a tremendous impact on the western cultural and philosophical debate in general during the very end of the twentieth century. I am trying to find out if this impact could also be observed in the religious sphere and particularly in the Church of Sweden. My theory used, is mainly based on the ideas presented in La Condition postmoderne and my method is a hermeneutical reading of eight pastoral letters. These letters were written during the time that the Church of Sweden transformed from being an officially recognized national church to a free church among other free churches and in this respect ended to be a part of the official governmental power. The terms postmodernism or post-modernity were scarcely used at all in the pastoral letters but on the other hand the bishops seemed to share many of the ideas that Lyotard presented, such as the view on the metahistory/metanarrative and the connection of knowledge to power, the necessity of dialogue and openness and the importance and the role of creating and maintaining language games.

Sociología del trabajo-Estudios culturales-Narrativas sociológicas y literarias. Nº 15, vol. XIV, Otoño 2010, Santiago del Estero, Argentina ISSN 1514-6871 (Caicyt-Conicet)-www.unse.edu.ar/trabajoysociedad Pierre Bourdieu y el hecho social religioso. Análisis de su obra y apropiaciones desde el trabajo histórico y etnográfico * Pierre Bourdieu and the social fact religious. Analysis about his work and appropriation since historical and ethnographic work RESUMEN En este artículo reflexionamos sobre los textos de Pierre Bourdieu que toman por objeto de análisis el hecho social religioso. Proponemos pensar en las posibilidades de un análisis sociológico y antropológico al que las nociones bourdieuanas nos habilita para el estudio de diversos mundos empíricos, distintos a los referentes del campo católico que encontramos claramente en sus textos de sociología de la religión de reciente publicación en lengua española (2009). Esta tarea pretendo llevarla en la sucesión de dos análisis. Pr...

Esta investigación analiza las posiciones ideológicas, discursos, actores, evaluaciones y acciones del catolicismo costarricense frente a la revolución, el comunismo y la teología de la liberación en Centroamérica, para determinar si se construye una teología de la liberación a nivel nacional entre 1979 -1991. De manera tal que reconstruye el conflicto social que se vivía en la región durante esta década de mucha efervescencia a nivel socio político, tomando en cuenta las disputas ideológicas que se desarrollaron a nivel geopolítico y a lo interno de la Iglesia católica. Utilizando algunas herramientas teóricas de la teoría marxista de la religión se hace un estudio de fuentes impresas de carácter religioso, principalmente los periódicos principales de la época que permitan visualizar los debates y discusiones más relevantes.

EL 1 DE DICIEMBRE DE 1988, EN su DISCURSO de toma de posesión, el presidente Carlos Salinas de Gortari anunció la "modernización" de las relaciones entre el Estado y las iglesias. Pese a que se refirió a las instituciones religiosas en plural, era evidente que el principal destinatario de su propuesta era la Iglesia católica. En el último medio siglo la sociedad mexicana ha experimentado un proceso de pluralización religiosa que se ha intensificado en los pasados veinte años; sin embargo, el catolicismo sigue siendo mayoritario. El anuncio presidencial, cuya seriedad se apoyó en la asistencia de autoridades eclesiásticas, el nuncio apostólico Girolamo Prigione y el entonces arzobispo de México Ernesto Corripio Ahumada entre otros a la ceremonia de cambio de poderes, provocó revuelo político. Probablemente ésa era la intención del presidente Salinas que en los primeros meses de su mandato recurrió a una serie de golpes de opinión pública -por eiemplo encarce¬ lando al líder petrolero Toaquín Hernández Galiciana Quina, y a un exitoso financista, Eduardo Legorreta, que había incurrido en prácti¬ cas dudosas-con el propósito de afianzar su imaeen como iefe del Ejecutivo, en un contexto todavía dominado .por las denuncias de ilegiti¬ midad Gjtie oscurecieron el proceso electoral Gjue lo había llevado a la presidenaa de la república. Es posible, no obstante, que el presidente Salinas -y con él las autoridades eclesiásticas-no haya previsto que en el balance final de su sexenio, la partida relaciones Estado-Iglesia arrojaría un resultado contradictorio y plagado de interrogantes, en lugar del impacto positivo y relativamente limitado que esperaba de su propuesta. Es indudable que en 1988 la legislación constitucional que negaba personalidad ju-

Perkembangan Ilmu Munasabah dan Sumbangannya pada Konsep Kesatuan Tema al-Qur’an Abstrak Ilmu Munasabah ialah salah satu ilmu penting dalam pentafsiran al-Qur’an. Artikel ini bertujuan menganalisis sejarah perkembangan ilmu Munasabah sejak awal kemunculannya sehingga menjadi satu cabang ilmu yang sistematik dalam pentafsiran al-Qur’an pada waktu ini. Kajian berbentuk kualitatif ini menggunakan reka bentuk kajian secara analisis kandungan. Data dikumpul melalui analisis kandungan terhadap karya-karya Ulum al-Qur’an, kitab-kitab tafsir yang mengaplikasikan ilmu Munasabah dan kajian-kajian semasa para sarjana berkenaan dengan ilmu Munasabah. Selanjutnya, data yang diperoleh ini dianalisis secara deskriptif. Dapatan kajian mendapati ilmu Munasabah telah mengalami proses perkembangan dan pematangan sehingga mencetuskan ilmu kesatuan tema surah dan kesatuan tema al-Qur’an itu sendiri. Implikasi kajian menunjukkan pentingnya kefahaman terhadap ilmu Munasabah ini agar para pentafsir al-Qura...

Ženska pedagogija" i feminizacija nastavni ke struke kao imbenici skrivenog kurikula Sažetak: Nesporna je injenica da je u našim školama (posebice na nižim stupnjevima obrazovanja) prisutna izrazita feminizacija u iteljske struke. Iz tog fenomena proizlaze mnoga pitanja i dileme: postoji li "ženski" odgoj, "ženska pedagogija" ili je to kulturalni stereotip, a ako postoji po emu se razlikuje od "muškog" odgoja, oboga uje li ili osiromašuje odgojno-obrazovni proces, ali i cjelokupnu kulturu škole? Sveop a kriza identiteta obilježje je suvremenog društva, a pitanja identi¿ kacije i identiteta usko su vezana uz stereotipe i predrasude. Profesija oblikuje društveni identitet ovjeka koji je, u slu aju u iteljskog poziva, optere en rodnim stereotipima. Školi pripada puno šira društvena i kulturna uloga od pukog prosvjetnog djelovanja, ona daje kulturni legitimitet i identitet. Ako je u iteljski poziv javno legitimiran kao ženski, škola zapravo (re)producira rodne nejednakosti povezane s reprodukcijom tradicionalnih vrijednosnih sustava i segregacijom zanimanja. Uzmemo li u obzir razmišljanja o konceptu skrivenog kurikula, cjelokupno školsko okružje utje e na vrijednosti, stavove, norme i navike u enika kao i na socijalno u enje mimo postoje eg programa. Sveukupnost odnosa u školi esto reproducira odnose u društvu. Feminizaciju u iteljskog poziva i "ženske pedagogije" kao imbenika skrivenog kurikula možemo promatrati ambivalentno: kao opasnost (ako po emo od hipoteze da žene ne mogu biti modelom identi¿ kacije i djevoj icama i dje acima, te da odgajaju "mekše" i popustljivije) ili kao prednost (ako "ženske" tipizirane pojave promatramo u kontekstu razvoja emocionalne inteligencije u enika). Bavljenje tim pitanjima otkriva problem feminizacije u iteljskog poziva koji može egzistirati jedino na razini hipoteza koje su podložne empirijskoj provjeri.

Este articulo pretende establecer, desde un estudio fenomenologico de la religion, las patologias o enfermedades socio-culturales que atentan contra el lenguaje de la religion donde prima el poder institucional, la corrupcion de sus lideres, el exceso de subjetividad que propicia una religion personal sentimental y los remasterizados fundamentalismos religiosos que se imponen en el escenario de los conflictos violentos. A partir de este ejercicio interpretativo-hermeneutico de la fenomenologia y la sociologia se describen posibles causales y dilemas a los que esta sometida la religion como sistema de credo y que ocultan su papel en la comprension integral de lo humano. Conviene vislumbrar una accion de deconstruccion y desinstitucionalizacion de lo religioso para resignificar a Dios como experiencia, la belleza de la llamada y la construccion comunitaria de la fe.

Acest volum este rezultatul eforturilor unei tinere generații de teologi ortodocși români care lucrează și excelează în numeroase instituții de învățământ și de cercetare din întreaga lume. El poartă amprenta unei Ortodoxii care nu se mai limitează la țările tradițional ortodoxe și care se exprimă în mod autentic în forme și contexte specifice. Cele cinci părți ale acestei lucrări reunesc optsprezece studii cu o mare varietate de subiecte. Această diversitate se datorează în special faptului că toți contributorii – teologi și cercetători, preoți, călugări sau laici – sunt specialiști în domeniul lor, iar centrele lor de interes se suprapun cu activitățile de cercetare ale instituțiilor care îi găzduiesc.

The editors deserve praise for the structure and organization of this elegant and varied volume. Kenneth Grasso's masterly introduction sets out the key overarching themes and fundamental questions vifhich form the background to the more narrowly focused discussions which follow (four main chapters, each accompanied by three commentaries) while Jean Bethke Elshtain's tidy epilogue summarizes the outcomes of the four conversations of the volume's title. The first contribution, a dazzling, if mercurial, piece by Charles Taylor, decries the nomolatry or 'code fetishism' (p. 5) which reduces Christian faith to a fixed code of rules and norms. Against Kant and Bentham and 'all those who try to derive morality from a single principle' (p. 2), Taylor highlights the inescapable need for Aristotelian p/ironesis (practical wisdom) in weighing the respective relative importance of plural and conflicting goods and in discerning the morally correct course in particular situations. Grasso explicates the importance of Taylor's thesis for moral and political discourse: nomolatry reduces moral life to simple obedience to rules, while moral scepticism and radical autonomy make it impossible to understand those rules as anything other than the subjective preferences of individuals or social groups. He finds hope for renewal, however, in Christianity's patristic and scholastic traditions wherein 'freedom... is grounded in both reason and will, originating in the human intellect's natural inclination to truth and the human vdll's natural inclination to goodness' (p. 27). Fred Dallmayr, in addition to suggesting some nuances and clarifications to Taylor's basic thesis, helpfully introduces two more interlocutors to this conversation: Heidegger who explores Sorge as a crucial supplement to rationality, and Gabriel Marcel who emphasizes fidelity, rather than obedience, as the quintessential mark of Christian living. William Schweiker describes three traps bedevilling public theology. The 'validity and 'abstraction' traps impose an insidious proviso on religious citizens, obliging them to translate their ideas into 'neutral' and more abstract language, thereby eviscerating religious discourse and robbing it of its power. The 'identity trap' is sprung when religious citizens become so compromised in this process that they lose their identity as actual vibrant communities and simply become assimilated into the vdder society. If, however, to preserve their identity, they retreat into themselves, they risk becoming ghettoized and acquiescing in their own marginalizadon from public life. Nicholas Wolterstorff's lead chapter bracingly challenges contractarianism, conventionalism and consent theory as attempts to understand political authority in purely human terms. Instead he sketches a theistic account of state authority whereby the ruler is a servant of God with the authority to issue binding directives and make judicial declarations and the power to ensure compliance with both. In explaining how authority is transmitted, he prefers the delegation model which corresponds better to

This chapter focuses on Alevis and Alevism in a transnational context, exploring the factors driving international migration, its consequences for Alevis worldwide and its connection with the Alevi claim for legitimacy and recognition. Migration and diaspora serve as a lens to understand the transnational scope of the ongoing Alevi struggle for recognition, which is one of the most important unsolved problems of the republican era. Their claim emphasises equal citizenship and religious freedom that concentrated on the acknowledgement of cemevi as the Alevi worshipping place, together with the removal of compulsory Islamic education classes (that exclude Alevism) for Alevi children. Despite being the second-largest religious group in Turkey, Alevis lived for centuries under oppression, marginalisation and exclusion. These experiences have significantly influenced Alevi identity politics and motivated them to actively seek recognition and visibility, particularly in Western countries with robust religious freedom protections. Migration has transformed Alevis into a diaspora community with the freedom to openly practise their rituals. They have experienced significant community growth, which has increased their activism both nationally and transnationally and gained official recognition at various degrees. However, while such developments shifted in European countries, where Alevism has been taught in schools, the struggle for official recognition remains an unsettled issue in Turkey. The chapter discusses the struggle for recognition in Turkey and its shift with the development of transnational Alevi activism. Considering the Alevi historical context, migration and diaspora experience, and the claim for recognition together helps us understand not only the unresolved tensions and challenges within Turkey’s complex sociopolitical landscape but also the broader themes of minority and migrant rights, citizenship and transnational solidarity in an increasingly interconnected world.

viii establish an ideal society. According to the Allamah, such a sovereign State would furnish an opportunity for Islam "to rid itself of the stamp that Arabian Imperialism was forced to give it, to mobilise its law, its education, its culture, and to bring them into closer contact with its original spirit and with the spirit of modern times". Of course there is no conflict between the policy of the League and Iqbal's ideal so fur as Pakistan the ideology of is concerned. The Allamah lays down an ideal and points out the ultimate purposes which the sovereign State of Pakistan will seek to serve while the Muslim League's objective is the establishment of the State itself, without which those ultimate purposes cannot possibly be attained. Given the State, it will be up to the Muslims, if they believe in Islam and its purposes, to utilise the State for the realisation of those purposes. In fact, Muslim thought throughout India is already moving in that direction. It is not the compiler's aim to review in this Preface the whole thought content of the speeches and statements included in this volume. The object of these lines is only to point out that these speeches and statements contain matter of great political and cultural importance to the Muslims of India which would be a source of guidance to them in their political struggles today and in their endeavours for their cultural and spiritual uplift for a long time to come. lqbal stands in the front rank of Muslim thinkers of all times and the Indian Muslims cannot at this juncture afford to ignore or lose sight of anything that the great sage has said. A number of footnotes have been added by the compiler which will, no doubt, help the reader in understanding the text better. The compiler's thanks are due to a number of friends and others who have helped in collecting the speeches and statements of the great Muslim thinker. For the benefit of those who are not familiar with English, an Urdu edition of this volume is being published simultaneously. Lahore

In recent years, the debate on non-religion has gained prominence in the sociology of religion, making it one of the most interesting areas for further reflection on (post)secularization. Drawing on the key works on the subject, this article adopts a postsecular, religion-related field, constructivist approach, with the main aim of understanding the diverse sector that is included within non-religion. This study uses a multimethod approach, focusing on the preliminary findings of a qualitative fieldwork on non-religion in Spain. The presentation and discussion of the results will be structured around two main axes: (a) an analysis of the growth of non-religion in Spain through three dynamics (irreligion, areligion, and hybridization) and (b) an exploration of the complexity and plurality of non-religion, paying particular attention to the blurred boundaries between religion and non-religion in the Spanish nones. Through both axes, the present research will challenge the idea that the rise of non-religion is merely a confirmation of 'religious decline' and seek to understand it as a nuanced process in which the redefinition of the religious and spiritual also plays an important role, with implications for the postsecular debate and discussions of secularization, social theory, and sociological analysis.

עבודת מחקר זו עוסקת במפגש שבין הפסיכולוגיה הפופולארית והתרבות החרדית. העבודה מבקשת לאפיין את האינטראקציה התרבותית שנוצרת במפגש בין 'תרבות העזרה העצמית' והתרבות החרדית, כמקרה בוחן למפגש שבין שיח תרפויטי ותרבות דתית אורתודוקסית. העבודה מבוססת על עבודת שדה שנערכה בקורס פסיכולוגיה פופולארית לגברים חרדים, ראיונות עם גברים חרדים העוסקים בתחום וניתוח תוכן של ספרי עזרה עצמית חרדים.
בעבודה אני מבקש להציע את המונח התאורטי 'מפגש מתוח' בכדי לתאר את האינטראקציה התרבותית שבין הפסיכולוגיה הפופולארית והתרבות החרדית המכילה בתוכה בו־זמנית הן יסודות של מתח ו התנגדות והן יסודות של מתיחה והרחבה של הגבולות התרבותיים ותהליכים של שילוב והיברידיזציה. 'מפגש מתוח' הוא מפגש בין שתי מערכות תרבות פרשניות המתאפיין מצד אחד בדמיון בין דפוסים הקיימים בשתי התרבויות, ומצד שני בניגודיות בין התפיסות הקוסמולוגיות של כל אחת מהן, כתוצאה מכך הוא טומן בחובו הן פוטנציאל של ערעור על גבולות הסדר החברתי והן אפשרות למציאת פתרונות ולהתמודדות עם ערעור זה. העבודה מכילה ארבעה פרקי ממצאים העוסקים כל אחד במרכיב אחר של 'המפגש המתוח'. הפרק הראשון מציג את המפגש בין הפסיכולוגיה הפופולארית והתרבות החרדית בעזרת תיאור גדוש של חלקים מעבודת השדה שערכתי בקורס פסיכולוגיה פופולארית לגברים חרדים. הפרק השני, עוסק בדמיון בין דפוסים תרבותיים הקיימים בשתי התרבויות על ידי דיון בשלוש תמות של דפוסים תרבותיים: מיסטיקה, סיפור ותיקון. הפרק השלישי עוסק בניגודיות הקוסמולוגית באמצעות בחינה של שלוש תמות קוסמולוגיות מרכזיות: מרחב, רגש (כמניע סיבתי) וזמן. והפרק הרביעי עוסק בפוטנציאל הערעור על הסדר החברתי וההתמודדות עמו על ידי דיון בשלוש תמות יסודיות בארגון הסדר החברתי: סמכות, ידע וסוכנות.
התרומה התאורטית המרכזית של עבודה זו היא ההרחבה של הספרות המחקרית המתארת את המפגש בין השיח התרפויטי והדת באופן דיכוטומי כיחס של ניגודיות או שילוב. בשונה מתיאור זה המקרה החרדי מלמד אותנו על יחס אפשרי נוסף בין השיח התרפויטי והדת המתאפיין בו־זמנית הן ביסודות של ניגודיות ומתח והן ב יסודות של שילוב ומתיחה של הגבולות התרבותיים.

Purpose of the article is to study the key trends characteristic to the Caucasian Censorship Committee in 80s-90s of the 19th century. In our earlier works we have admitted that in the 70s of the mentioned century, in Caucasus, particularly in Georgia, the national policies implemented by the Russian Empire, compared with some other countries included into the Empire was relatively loyal and the strictest measures were oriented mostly against the introduction and dissemination of the revolutionary ideas in the country and from the second half of 80s and 90s, this politics changed and Russian state showed particular care to prevent transformation of the national aspirations into the forms dangerous to it; frequently, national and social issues in Georgian literature are combined, social issues appeared in the art of Georgian writers and national liberty was directly related to the social theories. While in the art of many writers the national and social issues are close to one another, in Georgian literature there can be also noticed that there is some confrontation between the figures that are purely national and those, for whom the revolutionary ideas are closer than the national ones and for the Empire both these directions were unacceptable and in our opinion, this was the key reason of strict measures.
    This article is based on less studied archive documents of the Caucasian Censorship Committee preserved at Georgian National Archive. Archive data of the 19th century, materials banned by the censors clearly show that the policies of 70s of the said century  dramatically differs from the policies characteristic fort 80s-90s. 
    At the archive, there is preserved the letter belonging to famous Georgian poet, Akaki Tsereteli; here were also found numerous documents that, regarding the worldview and style, can, very likely, belong to great Georgian national figure, prose writer and poet Ilia Chavchavadze; that are the materials that were intended for publication with newspaper “Iveria”, banned by the Censorship Committee. In the work we offered that maybe, these works were not written by Chavchavadze, but as he was the editor in chief of “Iveria”, it is  clearly assumable that the editor has worked on the mentioned articles and, perhaps, in agreement with the authors, he has edited them; though, there is the article in the archive as well that is written from the first person and contains biographical facts related to Ilia Chavchavadze and hence, there is the need to carefully study these articles, to clarify, whether some of them are authored by Ilia Chavchavadze.

The authors analyzed a discursive production of the Serbian Christian Orthodox community as it appeared in the Orthodoxy journal, published by the Serbian Orthodox Church� The aim was to identify the discourse producers, i�e� the contributors / article writers and to investigate the nature of discursive strategies used for the preservation of traditional values� The methodological approach of journal analysis is based on the grounded theory and was supported by Castoriadis' conception of social imaginary� After data processing three main matrix codes appears: the codes that refers to the discourse regarding traditional values defended by the discourse producers through the imaginary of 'US'-the narratives on Serbian nation, national culture and national identity; the codes that refers to the discourse regarding the imaginary of 'THEM'-the West, Europe, Western civilization and culture; the codes that refers to the universal values as something disputable through the imaginary of 'US versus THEM'-democracy, tolerance, and human rights� The discourse that creates the imaginary of 'US' is based mainly on the sacralisation of Serbian nation, which leads to the national religionism; the imaginary of 'THEM' is achived through the essentialization of Western world; the third discourse which confrontes 'US vs� THEM' reflects a struggle between traditional and universal values� By questioning the basic principles of Western societies the article writers and contributors in the Orthodoxy journal intended to make difference between 'Us' and 'Them' in order to stay competitive and continue to influence the Serbian society�

This article discusses the conversion of Hagia Sophia to a mosque in 2020. Examining this act through the prism of the neo-Ottoman political platform and with consideration of the meaning and importance of this historic cultural monument, it is inferred that the reconversion constitutes a political decision par excellence, intended to symbolically mark the beginning of a new era for Turkey while closing the chapter of Kemalism. In doing so, the current political establishment seeks to communicate its resolution to invert the process of secularisation, as a form of revanche for the Westernisation of the country and the identity erosion that it caused. Further, the reconversion symbolically connotes the conquest of Constantinople and the triumph of Islam over Christianity anew, harking back to past glories and upholding them as guidelines for the future, thus hinting to a revisionist political agenda, applicable both domestically and abroad, intended, according to rhetoric at least, to consolidate Turkey as a regional power and a worthy successor of the Ottoman Empire.

Keywords: Hagia Sophia; Turkey; neo-Ottomanism; conversion; mosque; Constantinople; Erdoğan

Kultura Zoque powstała jako powiązanie w jednorodną całość elementów pochodzących z różnych, genetycznie i historycznie odrębnych kultur, co nierozerwalnie wiąże się z definicją pojęcia synkretyzmu kulturowego 1 . Jednostka kulturowa, jaka zostanie omówiona w artykule jest warta uwagi, ponieważ nie tylko łączy w spójną całość wiele cech zaczerpniętych z różnych kultur, takich jak Olmekowie i Majowie, ale również posiada elementy lokalne, charakterystyczne dla stanu Chiapas. W ten sposób mamy do czynienia z wytworzeniem się całkowicie nowej tradycji, która nie posiada odpowiednika w innych regionach Ameryki. Konglomerat cech typowych dla Zoque czyni ją bardzo ciekawym przedmiotem badań. Niestety jednak, zarówno w literaturze światowej, jak i polskiej nie poświęcono temu tematowi zbyt wiele uwagi. Kultura Zoque jest do dnia dzisiejszego kwestią wzbudzającą wiele kontrowersji zarówno wśród archeologów, jak i lingwistów. Przez większość swojej prekolumbijskiej historii obecny stan Chiapas zajęty był przez grupy etniczne mówiące językiem mixe-zoque, tym samym, którym najprawdopodobniej posługiwali się twórcy kultury olmeckiej rozwijającej się na terenie dzisiejszych stanów Veracruz i Tabasco, w południowej części ziem położonych nad Zatoką Meksykańską. Omawiana grupa językowa była bardzo obszerna. Prawdopodobnie nie tylko zajmowała tereny południowego Meksyku, jak powszechnie sądzono, ale także poprzez tereny dzisiejszego stanu Chiapas jej wpływy docierały aż do Gwatemali. Trudno dokładnie oszacować jej wiek, jednakże na podstawie glifów, składni językowej oraz morfemów, archeolodzy i lingwiści wskazali z dużym prawdopodobieństwem, że był to język używany już przez ludność, która stworzyła tak zwaną kulturę olmecką 2 . 1

Yüz yılı aşkın bir süredir modernliği temel veri olarak kabul eden, tüm politika ve siyasetini buna göre belirleyen bir vasatta, gelenekçilik ve modernliğin yer yer yüzleştiği, yer yer çatıştığı bir ortamın zihin bulanıklığı içindeyiz. Düşünce dünyamızda aydınlanmanın iyimserliği ve pozitivizmle iç içe bir batıcılık anlayışı ile geleneğin doğasına aykırı muhtelif "geleneklerin" icadıyla "değere ve öze dönme" iddiasındaki bir gelenekçilik arasında verimsiz çekişmenin hâkimiyeti söz konusu. Bugün modernliğin ne olduğu konusunda tam bir zihin selâmetine ulaş(a)mamışken, işin içine bir de post modern tartışmalar girince, olay tümüyle içinden çıkılmaz bir hal alıyor. Bu durum, dünyayı (olguları) ve onun içinde olup bitenleri (olayları) marazi bir şekilde algılamaya neden oluyor. Söz konusu zihinsel bulanıklık yaşam biçimlerimizde ve evren tasavvurlarımızda amaçsızlık ve meşruiyet sorunu ile bizi baş başa bırakıyor. Bu çalışmada söz konusu meşruiyet sorunu ve tasavvur biçimleri, modernite ve gelenekçilik ikileminde incelenmektedir.

Yuz yili askin bir suredir modernligi temel veri olarak kabul eden, tum politika ve siyasetini buna gore belirleyen bir vasatta, gelenekcilik ve modernligin yer yer yuzlestigi, yer yer catistigi bir ortamin zihin bulanikligi icindeyiz. Dusunce dunyamizda aydinlanmanin iyimserligi ve pozitivizmle ic ice bir baticilik anlayisi ile gelenegin dogasina aykiri muhtelif “geleneklerin” icadiyla “degere ve oze donme” iddiasindaki bir gelenekcilik arasinda verimsiz cekismenin hâkimiyeti soz konusu. Bugun modernligin ne oldugu konusunda tam bir zihin selâmetine ulas(a)mamisken, isin icine bir de post modern tartismalar girince, olay tumuyle icinden cikilmaz bir hal aliyor. Bu durum, dunyayi (olgulari) ve onun icinde olup bitenleri (olaylari) marazi bir sekilde algilamaya neden oluyor. Soz konusu zihinsel bulaniklik yasam bicimlerimizde ve evren tasavvurlarimizda amacsizlik ve mesruiyet sorunu ile bizi bas basa birakiyor. Bu calismada soz konusu mesruiyet sorunu ve tasavvur bicimleri, modernite...

GRONINGEN -Christenen moeten hun opstelling in de wetenschap niet langer laten bepalen door het zoeken naar alternatieve, christelijke vormen van wetenschap. Die benadering is achterhaald, zei prof. dr. J. Hoogland gisteravond in Groningen tijdens een dispuutavond van Sola Scriptura*, de Groningse afdeling van de CSFR*.

Santa Muerte, often translated as “Holy Death,” represents another contemporary manifestation of the divine feminine that has captured the devotion of millions in Mexico, the United States, and Central America. Devoted to Death: Santa Muerte, the Skeleton Saint, a book by R. Andrew Chesnut, offers an in-depth examination of this folk saint’s origins, rituals, and evolving social significance.

Objetivo de este artículo es reflexionar sobre el fenómeno de las devociones tranfronterizas, a partir de dos estudios de casos: la Santa Muerte y el Niño Fidencio. Estas dos devociones son transfronterizas en dos sentidos: 1) son expresiones religiosas que han tenido mucho éxito entre devotos que se mueven entre dos fronteras físicas (México-Estados Unidos); y, sobre todo, 2) son devociones que, en el ámbito simbólico y recuperando algunas reflexiones de Weber, Bourdieu y Thompson, tienden a sobrepasar y retar las barreras de poder impuestas por la religión dominante, en un determinado mercado de los bienes religiosos.

This essay reconstructs the German philosopher and cultural sociologist Helmuth Plessner's reading of Germany's fall into the catastrophe of National Socialism. The conceptual foundations for his reading were developed in The Limits of Community (1924). There he argued that post-WWI political extremism was characterized by the anti-modernist concept of "community." In The Belated Nation (1935/59), he went on to identify the Lutheran Reformation as the determining turning point in German history. The Lutheran type of consciousness stands at the origin of a self-destructive hermeneutics of suspicion that finally resulted in völkisch thinking. Second, unlike the formation of a democratic spirit in the Calvinist middle classes in Holland and England, in Prussia the Lutheran alliance of throne and altar led to the exclusion of the middle classes from politics, relegating them to the liberal professions of science and art. Finally, I argue that Plessner's own theoretical model of a political anthropology was developed in opposition to the German intellectual classes' failure to prevent or oppose Hitler's rise to power, including his plea for Germany to align with Western European nations shaped by the Calvinist version of the Reformation.

Bu araştırma, İlahiyat Fakültesi öğrencilerinin popüler dindarlık algıları ile umutsuzluk düzeyleri arasındaki ilişkiyi incelemektedir. Çalışma, Düzce İlahiyat Fakültesi'nde öğrenim gören 432 öğrenci üzerinde gerçekleştirilmiştir. Araştırmada yaş, cinsiyet, ekonomik durum ve aile tutumu gibi demografik değişkenlerin popüler dindarlık ve umutsuzluk üzerindeki etkileri analiz edilmiştir. Nicel araştırma yöntemi kullanılarak ilişkisel tarama modeli benimsenmiş, veriler anket yöntemiyle toplanmış ve istatistiksel analizler gerçekleştirilmiştir. Bulgular, popüler dindarlık ile umutsuzluk arasında anlamlı bir ilişki bulunmadığını göstermektedir (r=-0,017, p=0,730). Kadın öğrencilerin popüler dindarlık puanları erkeklerden yüksek çıkarken, cinsiyetin umutsuzluk düzeyi üzerinde belirgin bir etkisi saptanmamıştır. Yaş ilerledikçe popüler dindarlık ve umutsuzluk düzeylerinde azalma görülmüştür. Ekonomik durumu iyi olan öğrencilerin umutsuzluk düzeyleri daha düşük bulunurken, aile tutumu açısından demokratik aile yapısına sahip bireylerin daha az umutsuzluk yaşadığı belirlenmiştir. Sonuç olarak, popüler dindarlık umutsuzluğu doğrudan etkilemese de, demografik değişkenler öğrencilerin dini yönelimleri ve psikolojik durumları üzerinde önemli rol oynamaktadır. Bu çalışma, gençlerin ruhsal sağlığını desteklemeye yönelik akademik ve sosyal girişimlere katkı sağlayabilir.