Search results for 'Religion' (try it on Scholar)

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  1. John S. Wilkins & Paul E. Griffiths (forthcoming). Evolutionary Debunking Arguments in Three Domains: Fact, Value, and Religion. In James Maclaurin Greg Dawes (ed.), A New Science of Religion. Routledge.score: 27.0
    Ever since Darwin people have worried about the sceptical implications of evolution. If our minds are products of evolution like those of other animals, why suppose that the beliefs they produce are true, rather than merely useful? We consider this problem for beliefs in three different domains: religion, morality, and commonsense and scientific claims about matters of empirical fact. We identify replies to evolutionary scepticism that work in some domains but not in others. One reply is that evolution can (...)
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  2. Massimo Pigliucci (2014). 5 Questions on Science & Religion. In Gregg D. Caruso (ed.), 5 Questions on Science & Religion. Automatic Press. 163-170.score: 27.0
    Are science and religion compatible when it comes to understanding cosmology (the origin of the universe), biology (the origin of life and of the human species), ethics, and the human mind (minds, brains, souls, and free will)? Do science and religion occupy non-overlapping magisteria? Is Intelligent Design a scientific theory? How do the various faith traditions view the relationship between science and religion? What, if any, are the limits of scientific explanation? What are the most important open (...)
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  3. Serge Grigoriev (2011). Rorty, Religion, and Humanism. International Journal for Philosophy of Religion 70 (3):187-201.score: 27.0
    This article offers a review of Richard Rorty’s attempts to come to terms with the role of religion in our public and intellectual life by tracing the key developments in his position, partially in response to the ubiquitous criticisms of his distinction between private and public projects. Since Rorty rejects the possibility of dismissing religion on purely epistemic grounds, he is determined to treat it, instead, as a matter of politics. My suggestion is that, in this respect, Rorty’s (...)
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  4. Andrew Chignell (2010). The Devil, The Virgin, and the Envoy: Symbols of Moral Struggle in Religion II.2. In Otfried Hoeffe (ed.), Klassiker Auslegen: Religion innerhalb der Grenzen der blossen. Akademie Verlag.score: 27.0
  5. Matthew C. Halteman (2002). Toward a Continental Philosophy of Religion: Derrida, Responsibility, and Non-Dogmatic Faith. In Philip Goodchild (ed.), Rethinking Philosophy of Religion: Approaches from Continental Philosophy. Fordham University Press.score: 27.0
    From its inception in Kant's efforts to articulate a "religion within the limits of reason alone," the Continental tradition has maintained a strict division of labor between theological and philosophical reflection on religion. In what follows, I examine this continental legacy in the context of Jacques Derrida's recent work on the concept of responsibility. First I discuss three guiding themes (the limits of speculative analysis, the idea of nondogmatic religion, and the importance of the other) that characterize (...)
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  6. Maeve Cooke (2006). Salvaging and Secularizing the Semantic Contents of Religion: The Limitations of Habermas's Postmetaphysical Proposal. [REVIEW] International Journal for Philosophy of Religion 60 (1/3):187 - 207.score: 27.0
    The article considers Jürgen Habermas's views on the relationship between postmetaphysical philosophy and religion. It outlines Habermas's shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance. This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion and may be characterized by two interrelated theses: (a) the view that religious contributions should be included in political deliberations in the informally organized public spheres of (...)
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  7. James DiCenso (2007). Kant, Freud, and the Ethical Critique of Religion. International Journal for Philosophy of Religion 61 (3):161 - 179.score: 27.0
    This paper engages Freud’s relation to Kant, with specific reference to each theorist’s articulation of the interconnections between ethics and religion. I argue that there is in fact a constructive approach to ethics and religion in Freud’s thought, and that this approach can be better understood by examining it in relation to Kant’s formulations on these topics. Freud’s thinking about religion and ethics participates in the Enlightenment heritage, with its emphasis on autonomy and rationality, of which Kant’s (...)
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  8. Pamela Sue Anderson & Beverley Clack (eds.) (2004). Feminist Philosophy of Religion: Critical Readings. Routledge.score: 27.0
    Feminist philosophy of religion as a subject of study has developed in recent years because of the identification and exposure of explicit sexism in much of the traditional philosophical thinking about religion. This struggle with a discipline shaped almost exclusively by men has led feminist philosophers to redress the problematic biases of gender, race, class and sexual orientation of the subject. Anderson and Clack bring together new and key writings on the core topics and approaches to this growing (...)
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  9. Victoria Harrison (2010). Philosophy of Religion, Fictionalism, and Religious Diversity. International Journal for Philosophy of Religion 68 (1):43-58.score: 27.0
    Until recently philosophy of religion has been almost exclusively focused upon the analysis of western religious ideas. The central concern of the discipline has been the concept God , as that concept has been understood within Judaeo-Christianity. However, this narrow remit threatens to render philosophy of religion irrelevant today. To avoid this philosophy of religion should become a genuinely multicultural discipline. But how, if at all, can philosophy of religion rise to this challenge? The paper considers (...)
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  10. Sami Pihlström (2007). Religion and Pseudo-Religion: An Elusive Boundary. [REVIEW] International Journal for Philosophy of Religion 62 (1):3 - 32.score: 27.0
    This paper examines the possibility of setting a boundary between religion and “pseudo-religion” (or superstition). Philosophers of religion inspired by Ludwig Wittgenstein’s ideas, in particular, insist that religious language-use can be neither legitimated nor criticized from the perspective of non-religious language-games. Thus, for example, the “theodicist” requirement that the existence of evil should be theoretically reconciled with theism can be argued to be pseudo-religious (superstitious). Another example discussed in the paper is the relation between religion and (...)
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  11. Moritz Baumstark (2012). The End of Empire and the Death of Religion : A Reconsideration of Hume's Later Political Thought. In Ruth Savage (ed.), Philosophy and Religion in Enlightenment Britain: New Case Studies. Oxford University Press.score: 27.0
    This essay reconsiders David Hume’s thinking on the fate of the British Empire and the future of established religion. It provides a detailed reconstruction of the development of Hume’s views on Britain’s successive attempts to impose or regain its authority over its North American colonies and compares these views with the stance taken during the American Crisis by Adam Smith and Josiah Tucker. Fresh light is shed on this area of Hume’s later political thought by a new letter, appended (...)
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  12. Christopher Callaway (2011). Keeping Score: The Consequential Critique of Religion. [REVIEW] International Journal for Philosophy of Religion 70 (3):231-246.score: 27.0
    This essay attempts to specify just what one would need to show in order to draw any substantive conclusion about religion’s consequential value. It is focused on three central questions: (1) What exactly is being evaluated? (2) What benefits and harms are relevant? (3) How are the relevant benefits and harms to be assessed? Each of these questions gives rise to a range of thorny philosophical and empirical issues, and any thesis about religion’s ultimate consequential value will therefore (...)
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  13. Philip Clayton (2010). Something New Under the Sun: Forty Years of Philosophy of Religion, with a Special Look at Process Philosophy. [REVIEW] International Journal for Philosophy of Religion 68 (1):139-152.score: 27.0
    Looking back over the last 40 years of work in the philosophy of religion provides a fascinating vantage point from which to assess the state of the discipline today. I describe central features of American philosophy of religion in 1970 and reconstruct the last 40 years as a progression through four main stages. This analysis offers an overarching framework from which to examine the major contributions and debates of process philosophy of religion during the same period. The (...)
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  14. Billy Joe Lucas (2012). The Right to Believe Truth Paradoxes of Moral Regret for No Belief and the Role(s) of Logic in Philosophy of Religion. International Journal for Philosophy of Religion 72 (2):115-138.score: 27.0
    I offer you some theories of intellectual obligations and rights (virtue Ethics): initially, RBT (a Right to Believe Truth, if something is true it follows one has a right to believe it), and, NDSM (one has no right to believe a contradiction, i.e., No right to commit Doxastic Self-Mutilation). Evidence for both below. Anthropology, Psychology, computer software, Sociology, and the neurosciences prove things about human beliefs, and History, Economics, and comparative law can provide evidence of value about theories of rights. (...)
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  15. Mikel Burley (2012). D. Z. Phillips' Contemplations on Religion and Literature. International Journal for Philosophy of Religion 71 (1):21-37.score: 27.0
    This paper critically discusses D. Z. Phillips’ use of literary works as a resource for philosophical reflection on religion. Beginning by noting Phillips’ suggestion, made in relation to Waiting for Godot , that the possibilities of meaning that we see in a literary work can reveal something of our own religious sensibility, I then proceed to show what we learn about Phillips from his readings of certain works by Larkin, Tennyson, and Wharton. Through exploring alternative possible readings, I argue (...)
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  16. Ulf Zackariasson (2009). A Critique of Foundationalist Conceptions of Comprehensive Doctrines in the Religion in Politics-Debate. International Journal for Philosophy of Religion 65 (1):11 - 28.score: 27.0
    This paper comprises a critical examination of foundationalist conceptions of comprehensive doctrines in the religion in politics-debate. I argue that John Rawls, the towering figure of this debate, operates with a foundationalist conception of comprehensive doctrines that has shaped the debate’s view of relevant alternatives (often referred to as exclusivism and inclusivism). However, there are several problems with foundationalist conceptions, and the most serious is that they are empirically inadequate in relation to modern Western societies. I conclude that participants (...)
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  17. John Roth (2010). Easy to Remember?: Genocide and the Philosophy of Religion. [REVIEW] International Journal for Philosophy of Religion 68 (1):31-42.score: 27.0
    Philosophers of religion have written a great deal about the problem of evil. Their reflections, however, have not concentrated, at least not extensively or sufficiently, on the particularities of evil that manifest themselves in genocide. Concentrating on some of those particularities, this essay reflects on genocide, which has sometimes been called the crime of crimes, to raise questions such as: how should genocide affect the philosophy of religion and what might philosophers of religion contribute to help check (...)
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  18. Kelly James Clark (2010). Reformed Epistemology and the Cognitive Science of Religion. In Science and Religion in Dialogue. Wiley-Blackwell. 500--513.score: 27.0
    This chapter contains sections titled: * Introduction * The Cognitive Science of Religion * The Internal Witness: The Sensus Divinitatis * Reformed Epistemology * Reformed Epistemology and Cognitive Science * Obstinacy in Belief * The External Witness: The Order of the Cosmos * The External Witness and the Cognitive Science of Religion * Conclusion * Notes * Bibliography.
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  19. Alan Padgett (2010). Overcoming the Problem of Induction: Science and Religion as Ways of Knowing. In Science and Religion in Dialogue. Wiley-Blackwell. 862--883.score: 27.0
    This chapter contains sections titled: * The Problem of Induction * Reid’s Common-Sense Realism * Tradition and Reason in the Principles of Informal Inference * Back to the Rationality of Religion * Notes * Bibliography.
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  20. James DiCenso (forthcoming). Grace and Favor in Kant's Ethical Explication of Religion. International Journal for Philosophy of Religion:1-23.score: 27.0
    This paper discusses Kant’s assessment of the religious idea of grace in relation to autonomous ethical practice. Following Kant’s own explanation of his methods and goals in interpreting religious ideas, my focus is on the ethical import of inherited religious concepts for human beings, rather than on literal theological dogmas concerning supernatural matters. I focus on how Kant’s inquiry into the ethical significance of the idea of grace is intertwined with another less recognized concept, that of favor (Gunst). The latter (...)
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  21. Nicholas Mowad (2013). The Place of Nationality in Hegel's Philosophy of Politics and Religion: A Defense of Hegel on the Charges of Racism and National Chauvinism. In Angelica Nuzzo (ed.), Hegel on Religion and Politics. State University of New York Press. 157.score: 27.0
    I analyze Hegel’s conception of nationality in order to make clear how he conceives the precise relation between the state and religion. This analysis also allows me to draw conclusions about whether Hegel can be considered racist or Eurocentric. My project involves understanding nationality as Hegel presents it in the anthropology: viz., as a form of spirit immersed in nature and closely related to geography. The geographical features of a nation’s land are reflected in its national religion; its (...)
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  22. Michaela Rehm (2008). Keine Politik ohne Moral, keine Moral ohne Religion? In Mathias Hildebrandt & Manfred Brocker (eds.), Der Begriff der Religion. VS Verlag. 59-80.score: 27.0
    The paper offers a systematic analysis of the phenomenon of civil religion. It reconstructs its historical preconditions and explains that civil religion is advocated when a pluralist society seems about to lose a traditional religion or ideology perceived as former guarantor of social stability. Civil religion is then propagated as a means to create a new equilibrium. The text aims to clarify that this notion is based on the idea that morality depends on religion. The (...)
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  23. Yi-fu Tuan (2009). Religion: From Place to Placelessness. Distributed by the University of Chicago Press.score: 27.0
    Geography and religion -- Landscape of anxiety and fear -- Chinese cosmic space and places -- European sacred space and places -- A comparison with American Indian world-view -- Similar, yet different -- Apartness -- Order -- Wholeness and completion -- Sacred state -- Violence -- Ironies of piety -- God and morality -- From amoral energy to power for good -- Rise and fall of place specificity -- Traders and pilgrims -- Religious geography; or just human geography -- (...)
     
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  24. Cristina Nistor & Rares Beuran (2014). Exploring Media and Religion - With a Study of Professional Media Practices. Journal for the Study of Religions and Ideologies 13 (37):178-194.score: 25.0
    The article focuses on how media and religion relate, investigating the specific professional practices of media reporting on religion. Journalism is objective, while religion is subjective – however, scholars agree that today it is difficult to imagine religion isolated from the relation with media. Therefore, the media coverage of religion, that includes identifying the proper approaches to objectively frame subjective topics, becomes a challenge. The paper provides a theoretical background on the main characteristics of the (...)
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  25. Codruta Cuceu (2011). Women and Religion. Journal for the Study of Religions and Ideologies 10 (29):203-210.score: 25.0
    Review of Márta Bodó (ed.), Women and Religion, (Cluj: Verbum, 2009).
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  26. Anca Mustea, Oana Negru & Adrian Opre (2010). Morality and Religion: A Psychological Perspective. Journal for the Study of Religions and Ideologies 9 (26):18-35.score: 25.0
    The present article investigates how psychological theories of morality approach the relation between morality and religion, debating the role religion plays in human moral development in contemporary societies. Firstly, we critically discuss how the major approaches of morality in psychological theory and research view human moral conduct and moral reasoning. Secondly, we appraise cultural psychology conceptualizations of morality, depicting how they fit religion in a relativist approach on what is moral. Thirdly, capitalizing on the findings of cross-cultural (...)
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  27. Isabel Veloso (2004). Naturalismo y religión: Émile Zola. 'Ilu. Revista de Ciencias de Las Religiones 9:227-245.score: 25.0
    El texto que proponemos tratará de destacar el papel que desempeña la religión en la obra más naturalista de Zola, esto es en Les Rougon-Macquart. Pero, ¿por qué elegir esta obra y no sus novelas posteriores donde el elemento religioso es mucho más evidente? Nuestra intención es desmentir el tradicional calificativo de anticlerical y de enemigo de la religión que soportó Zola hasta bien entrado el siglo XX. En efecto, sus libros esconden todo un universo religioso demasiado complejo, sutil y (...)
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  28. Stefan Bratosin & Mihaela Alexandra Ionescu (2010). Church, Religion and Belief: Paradigms for Understanding the Political Phenomenon in Post-Communist Romania. Journal for the Study of Religions and Ideologies 8 (24):3-18.score: 25.0
    Starting from the hypothesis that the predominant church, religion and belief in Romania (i.e. the Romanian Orthodox Church, the Orthodox religion and the Orthodox belief) are paradigms that help understand politics, we will highlight in the present article three major aspects of the political phenomenon in post-communist Romania: de-symbolizing the democratic function, institutionalizing “democratism” and manifesting integralism in the public space. Our analysis is based on a communicational approach which postulates the conceptual oppositions as a fundament of understanding. (...)
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  29. Bogdan Mihai Radu (2010). Young Believers or Secular Citizens? An Exploratory Study of the Influence of Religion on Political Attitudes and Participation in Romanian High-School Students. Journal for the Study of Religions and Ideologies 9 (25):155-179.score: 25.0
    In this paper, I explore the effects of religious denomination and patterns of church-going on the construction of political values for high-school students. I argue that religion plays a role in the formation of political attitudes among teenagers and it influences their political participation. I examine whether this relationship is constructed along denominational lines. From a theoretical perspective, previous research heralded the compatibility between Western Christianity and the democratic form of government. Samuel Huntington, in his famous Clash of Civilization, (...)
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  30. Recep Boztemur (2010). Nationalism and Religion in the Formation of Modern State in Turkey and Egypt Until World War I. Journal for the Study of Religions and Ideologies 4 (12):27-40.score: 25.0
    This study discusses the formation of national identity and the nation state in the modern Middle East in comparison with Turkey, one of the earlier models of national state formation in the region. The basic aim of the study is to examine the position of religion and religious identity as the source of legitimacy in the modern state. In order to have a better understanding of the relationship between nationalism and religion in the Middle East, the study attempts (...)
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  31. Andrada Fatu-Tutoveanu & Corneliu Pintilescu (2012). Religious “Avatars” and Implicit Religion: Recycling Myths and Religious Patterns Within Contemporary US Popular Culture. Journal for the Study of Religions and Ideologies 11 (33):182-205.score: 25.0
    Contemporary cultural and media studies have been increasingly interested in redefining the relations between religion and culture (and particularly popular culture). The present study approaches a series of theories on the manner in which religious aspects emerge and are integrated in contemporary cultural manifestations, focusing on the persistence/resurrection of religious patterns into secularized cultural contents. Thus, the analysis departs from the concept of implicit religion, coined and developed by Bailey and the theories following it, as well as other (...)
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  32. Sandu Frunza, Mihaela Frunza & Claudiu Herteliu (2010). Filosofie, ideologie, religie. O incercare de a intelege ce se intimpla cu filosofia in sistemul de educatie din Romania/ Philosophy, Ideology, Religion. An Attempt to Understand What is Going On with Philosophy in the Romanian Educational System. Journal for the Study of Religions and Ideologies 8 (22):129-149.score: 25.0
    The present text attempts to sketch the premises of a discussion concerning the institutional crisis of philosophy in the Romanian educational system. Quantitative analyses are commented; also discussed are elements regarding the curricular integration of philosophy, aspects concerning the initial formation in philosophy and possibilities of insertion on the labor market. The article discusses some elements of the status of philosophy in high school, as well as the necessity of offering philosophy as a mandatory discipline in the curriculum, the necessity (...)
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  33. Michael S. Jones (2010). Culture as Religion and Religion as Culture in the Philosophy of Lucian Blaga. Journal for the Study of Religions and Ideologies 5 (15):66-87.score: 25.0
    Mircea Eliade, the renowned scholar of Romanian origin, wrote that Lucian Blaga was the greatest Romanian philosopher of all time. Blaga was intensely interested in both culture and religion as areas of philosophical investigation. Blaga’s philosophy proposes a metaphysics that explains the origin of culture and its unrivaled significance to humanity. His philosophy also endeavors to explicate the relationship between culture and religion. Blaga finds that religion is a cultural product, but does not view this as a (...)
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  34. Flaviu Calin Rus (2010). Political Parties and Religion in Post-Decembrist Romania. Journal for the Study of Religions and Ideologies 8 (24):133-150.score: 25.0
    The present text aims at mapping out a synopsis of the main political parties from Romania after 1989 on the one hand, and at pointing out the way in which their activity interferes with religion, on the other hand. To this point we have endeavored to place emphasis on the role played by the church within the Romanian society, as well as the main paths of influence the clerical representatives may exert upon the political life, occasionally voluntarily, yet involuntarily (...)
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  35. Camil Constantin Ungureanu (2014). Dworkin´s Last Word: Religion Without God. Journal for the Study of Religions and Ideologies 13 (38):220-228.score: 25.0
    Review of Ronald Dworkin, Religion without God , (Harvard University Press, 2013), 180 pages.
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  36. Cosmin Irimies (2013). The Willey-Blackwell Companion to Religion and Social Justice. Journal for the Study of Religions and Ideologies 12 (34):251-257.score: 25.0
    Review of Michael Palmer & Stanley M. Burgess (eds.), The Willey-Blackwell Companion to Religion and Social Justice , (Oxford: Willey-Blackwell, 2012).
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  37. Cãlin Sãplãcan (2010). Secularizare si religie/ Secularization and Religion. Journal for the Study of Religions and Ideologies 2 (5):119-126.score: 25.0
    Secularization is a polysemantic word quite difficult to explain. If it is viewed as being characterized by two processes related to the religious changes of society and the social changes of religion, then there can be little pertinent utilization of this term in theology. This is what I’ll try to explain in this articleKey words: secularization, state and church, theology, evanghelization.
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  38. Florica Stefanescu (2010). Demographic Evolutions Between Religion and Politics. Journal for the Study of Religions and Ideologies 8 (24):284-310.score: 25.0
    Valuing the professional literature, the paper highlights in its first part, the main factors that influence the demographic behaviours, especially birth-rate, meaning the cultural, biological, economic, social and political factors. I have tried to focus on a possible supremacy of the religious and political factor in comparison to other factors which have an influence on demographic evolutions. In the second part we approached the religion and the projections regarding the youngsters’ demographic behaviour. Referring these results to statistical data on (...)
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  39. Kathleen A. Tobin (2010). Whose Civil Society?: The Politicization of Religion in Transitional Cuba. Journal for the Study of Religions and Ideologies 3 (8):76-89.score: 25.0
    For decades, the United States has supported the development of civil society in various places around the world. Promoted as integral to democracy, civil society projects have come to include religion and religious freedom as significant components. U.S. experts point to tolerance of all faiths and the presence of voluntary religious association as essential checks to state power and necessary to a free society. Because of its unique relationship with Cuba, the United States support of civil society there has (...)
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  40. Ana Bazac (2011). Philosophy and Reform: A Word About Current Philosophy – Religion Dialogue Within the Romanian Educational System. Journal for the Study of Religions and Ideologies 10 (28):108-128.score: 25.0
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} The analysis aims at showing that the position of philosophy in society depends upon two factors: the real spirit of reform born from philosophy and the appetence of society for reform. The first part of the present study provides a short historical illustration of the genuine character of philosophy as (...)
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  41. Ion Cordoneanu (2010). Religie si ideologie la Mircea Eliade/ Religion and Ideology at Mircea Eliade. Journal for the Study of Religions and Ideologies 4 (10):219-231.score: 25.0
    his study attempts to reveal how ideology can be a determinative exponent for a negative interpretation of religion. Ideology and its processes are such powerful inducements that even a spirit like Eliade’s (or Heidegger’s, Sartre’s, Cioran’s, and Noica’s, in the 20th century) couldn’t resist them. This text also reveals, in its connotation, that an impersonal interpretation is preferred for one who is defined by political or, generally speaking, ideological motives.
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  42. Mihaela-Cornelia Frunza, Sandu Frunza, Catalin-Vasile Bobb & Ovidiu Grad (2010). Altruistic Living Unrelated Organ Donation at the Crossroads of Ethics and Religion. A Case Study. Journal for the Study of Religions and Ideologies 9 (27):3-24.score: 25.0
    Normal 0 false false false MicrosoftInternetExplorer4 /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman"; mso-ansi-language:#0400; mso-fareast-language:#0400; mso-bidi-language:#0400;} This article discusses a series of ethical and religious elements that occur in the debate concerning altruistic living unrelated organ donation. Our main focus is on the ethical attitude of altruist donation. In order to illustrate the connections between ethics and religion we use as a case study the (...)
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  43. Ioannis Kyriakakis (2012). Traditional African Religion, Cosmology and Christianity. Journal for the Study of Religions and Ideologies 11 (32):132-154.score: 25.0
    In this article I am applying the anthropological term of "cosmology" to the study of Christianity in order to place plural Christian settings under a wider methodological perspective. I am drawing on the findings of my fieldwork in Southwestern Ghana, where I met twelve different Christian denominations and five traditional healers operating in one village. I am sketching a concise image of the local Nzema cosmology and then I am launching an attempt to present its Christian equivalent. Informed by the (...)
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  44. Emanuel-Mihail Socaciu & Radu-Bogdan Uszkai (2012). Fusionism, Religion and the Tea Party. Journal for the Study of Religions and Ideologies 11 (33):89-106.score: 25.0
    This article aims to explore two different but interrelated problems. The first objective, the more abstract one, is to discuss the plausibility of fusionism as a theoretical project of bridging the philosophical gap between libertarianism and free-market conservatism. Our thesis is that while fusionism could succeed, as a strategic alliance, in promoting specific policies, the differences between libertarianism and conservatism are irreconcilable at the level of fundamental intellectual assumptions. More precisely, starting from Hayek’s objections to conservatism, we argue that the (...)
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  45. Ioan Alexandru Tofan (2010). On How God Does Not Die in the Idea. The Hegelian Project of the Philosophy of Religion. Journal for the Study of Religions and Ideologies 8 (22):89-114.score: 25.0
    In what follows I intend to sketch the Hegelian project of the Philosophy of Religion (Religionsphilosophie) mainly by following two coordinates: on the one hand, my aim is to approach it starting from Hegel’s main “dialogue partners” – Christian Wolff and Kant – and from the critique of speculative philosophy on the scenarios of the Illuminist theologies. On the other hand, the first part completed, the discussion will pursue a different route, namely, that of a classical topic discussed by (...)
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  46. Corina Dima-Cozma & Sebastian Cozma (2012). Religion and Medicine or the Spiritual Dimension of Healing. Journal for the Study of Religions and Ideologies 11 (31):31-48.score: 25.0
    This paper analyses the relationship between religion and the field of medicine and health care in light of other recent studies. Generally, religion and spirituality have a positive impact on disease. For patients diagnosed with malignancies and chronic diseases, religion is an important dimension of healing. From ancient times, God has been considered an inspiration for the physician's knowledge and healing resources. Some authors have proposed a brief history of spiritual and religious states that the doctor can (...)
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  47. Iulia Grad (2010). Sebastian Şebu, Monica Opriş, Dorin Opriş, Metodica predării religiei/ Methodology of Teaching Religion. Journal for the Study of Religions and Ideologies 6 (16):177-178.score: 25.0
    Sebastian Şebu, Monica Opriş, Dorin Opriş, Metodica predării religiei (Methodology of Teaching Religion) Reîntregirea Publishing House, Alba Iulia, 2000.
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  48. Talip Küçükcan (2010). Multidimensional Approach to Religion: A Way of Looking at Religious Phenomena. Journal for the Study of Religions and Ideologies 4 (10):60-70.score: 25.0
    Modern societies have by nature a corrosive effect on traditional forms of religious life and lead to decline in the scope and influence of religious institutions and in the popularity of religious beliefs. This article argues that prophecies of traditional secularization theory failed to predict the future of religion in the contemporary world. Although modernity caused a degree of rupture between religion and society, there has also been a global revival of religion in the last two or (...)
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  49. Christian Schuster (2010). Gerrie ter Haar, James J. Busuttil (Eds.) Bridge or Barrier: Religion, Violence and Visions for Peace. Journal for the Study of Religions and Ideologies 4 (10):240-243.score: 25.0
    Gerrie ter Haar, James J. Busuttil (eds.) Bridge or barrier: religion, violence and visions for peace Ed. Koninklijke Brill NV, Leiden, The Netherlands, 2005.
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  50. Sahaya G. Selvam (2013). Towards Religious-Spirituality: A Multidimensional Matrix of Religion and Spirituality. Journal for the Study of Religions and Ideologies 12 (36):129-152.score: 25.0
    In the contemporary study of religion there seems to be an exaggeration of the distinction between religion and spirituality, not only to the point of separation, but worse still, in terms of a superiority-inferiority hierarchy that gives rise to a value judgement between spirituality and religion. Could this be a sign of the persisting Western hegemony in the study of religion? This article suggests that the consideration of religion and spirituality as disparate entities may be (...)
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