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

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  1. 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: 110.0
    Sebastian Şebu, Monica Opriş, Dorin Opriş, Metodica predării religiei (Methodology of Teaching Religion) Reîntregirea Publishing House, Alba Iulia, 2000.
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  2. D. Z. Phillips (2001). Religion and the Hermeneutics of Contemplation. Cambridge University Press.score: 90.0
    Leading philosopher of religion D. Z. Phillips argues that intellectuals need not see their task as being for or against religion, but as one of understanding it. What stands in the way of this task are certain methodological assumptions about what enquiry into religion must be. Beginning with Bernard Williams on Greek gods, Phillips goes on to examine these assumptions in the work of Hume, Feuerbach, Marx, Frazer, Tylor, Marett, Freud, Durkheim, Le;vy-Bruhl, Berger and Winch. The result (...)
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  3. Gavin D. Flood (1999). Beyond Phenomenology: Rethinking the Study of Religion. Cassell.score: 84.0
    This book argues that understandings and explanations of religion are always historically contingent.
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  4. James L. Cox (1992). Expressing the Sacred: An Introduction to the Phenomenology of Religion. University of Zimbabwe Publications.score: 78.0
     
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  5. Udo Tworuschka (1974). Th. P. Van Baaren and H. J. W. Drijvers (Hrsg.): Religion, Culture and Methodology. Papers of the Groningen Working-Group for the Study of Fundamental Problems and Methods of Science of Religion. - The Hague/Paris: Mouton & Co. (1973). 171 Pp. (Religion and Reason. Method and Theory in the Study and Interpretation of Religion, Bd. 8). [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 26 (3):266-268.score: 74.0
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  6. Mariasusai Dhavamony (1976). Phenomenology of Religion: Appellation and Methodology. Heythrop Journal 17 (1):64-67.score: 72.0
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  7. S. J. Mariasusai Dhavamony (1976). Phenomenology of Religion: Appellation and Methodology. Heythrop Journal 17 (1):64–67.score: 72.0
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  8. Lemuel Dourado Guerra (2012). A interpretação de fenômenos religiosos contemporâneos a partir de Weber: notas inspiradas em uma leitura crítica do Novo Mapa das Religiões - DOI: 10.5752/P.2175-5841.2011v9n23p674. [REVIEW] Horizonte 9 (23):674-689.score: 72.0
    (The interpretation of contemporary religious phenomena from Weber’s point of view: some notes inspired on a critical reading of The New Map of Religions ) - DOI: 10.5752/P.2175-5841.2011v9n23p674 Resumo Dentre alguns usos equivocados recorrentes das contribuições teóricas de Weber apresentadas em A Ética Protestante e o Espírito do Capitalismo , podemos citar: tratar suas interpretações como conhecimento nomotético e não ideográfico, como o pretendido pelo autor; o tratamento dos tipos ideais de capitalismo e das éticas das religiões puritanas, bem como (...)
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  9. Mikael Lundmark (2010). When Mrs B Met Jesus During Radiotherapy A Single Case Study of a Christic Vision: Psychological Prerequisites and Functions and Considerations on Narrative Methodology. Archive for the Psychology of Religion 32 (1):27-68.score: 72.0
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  10. Charles L. Creegan (1989). Wittgenstein and Kierkegaard: Religion, Individuality, and Philosophical Method. Routledge.score: 66.0
  11. Daniel Arthur McGregor (1929). The Logic of Science and the Logic of Religion--A Study in Method.score: 66.0
     
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  12. Peter Nynäs (2008). Counter-Intuitive Religious Representations From the Perspective of Early Intersubjective Development and Complex Representational Constellations. A Methodological Reflection. Archive for the Psychology of Religion 30 (1):37-55.score: 60.0
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  13. Andrew B. Irvine (forthcoming). On Kevin Schilbrack's Philosophy and the Study of Religions: A Manifesto. Sophia:1-6.score: 60.0
    Kevin Schilbrack’s recent book sets out a series of well-considered, well-wrought arguments promoting a lively future for philosophy of religion. In the following comments on selected chapters, I seek to raise questions that require further elaboration of Schilbrack’s constructive vision and/or distinction from alternative visions with which he disagrees.Chapter 1: ‘The Full Task of Philosophy of Religion’Schilbrack begins this chapter characterizing ‘traditional philosophy of religion’ (TPR) in terms of the task that the discipline sets for itself: to (...)
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  14. Maarten Boudry, Stefaan Blancke & Johan Braeckman (2010). How Not to Attack Intelligent Design Creationism: Philosophical Misconceptions About Methodological Naturalism. [REVIEW] Foundations of Science 15 (3):227-244.score: 56.0
    In recent controversies about Intelligent Design Creationism (IDC), the principle of methodological naturalism (MN) has played an important role. In this paper, an often neglected distinction is made between two different conceptions of MN, each with its respective rationale and with a different view on the proper role of MN in science. According to one popular conception, MN is a self-imposed or intrinsic limitation of science, which means that science is simply not equipped to deal with claims of the supernatural (...)
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  15. Gregory W. Dawes (2011). In Defense of Naturalism. International Journal for Philosophy of Religion 70 (1):3-25.score: 56.0
    History and the modern sciences are characterized by what is sometimes called a methodological naturalism that disregards talk of divine agency. Some religious thinkers argue that this reflects a dogmatic materialism: a non-negotiable and a priori commitment to a materialist metaphysics. In response to this charge, I make a sharp distinction between procedural requirements and metaphysical commitments. The procedural requirement of history and the sciences—that proposed explanations appeal to publicly-accessible bodies of evidence—is non-negotiable, but has no metaphysical implications. The metaphysical (...)
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  16. Taede A. Smedes (2014). Emil Brunner Revisited: On the Cognitive Science of Religion, the Imago Dei, and Revelation. Zygon 49 (1):190-207.score: 54.0
    This article aims at a constructive and argumentative engagement between the cognitive science of religion (CSR) and philosophical and theological reflection on the imago Dei. The Swiss theologian Emil Brunner argued that the theological notion that humans were created in the image of God entails that there is a “point of contact” for revelation to occur. This article argues that Brunner's notion resonates quite strongly with the findings of the CSR. The first part will give a short overview of (...)
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  17. James O. Pawelski (2001). Heaven's Champion: William James's Philosophy of Religion (Review). [REVIEW] Journal of Speculative Philosophy 15 (1):56-61.score: 54.0
    William James is notorious for the large number of inconsistencies and at least apparent contradictions in his writings. Many readers conclude that he should be appreciated more for his profound but erratic insights than for any coherent philosophical perspective. Ellen Kappy Suckiel disagrees. She argues that James is far more careful and systematic than many readers realize. Her work on James is guided by the attempt to lay bare his coherent philosophical vision and the consistent philosophical methodology underlying it. (...)
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  18. Salman Hameed (2012). Walking the Tightrope of the Science and Religion Boundary. Zygon 47 (2):337-342.score: 54.0
    AbstractIslam's Quantum Question by Nidhal Guessoum offers a sophisticated approach to reconciling the results of modern science with Islamic tradition. The book provides a valuable critique of existing literature on Islam and science and advocates the promotion of good science and science education in the Muslim world. A central tension in the book revolves around Guessoum's efforts to promote a version of theistic science, while at the same establishing a clear boundary for science and scientific methodology. Although the latter (...)
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  19. Christina M. Gschwandtner (2012). Paul Ricœur and the Relationship Between Philosophy and Religion in Contemporary French Phenomenology. Études Ricoeuriennes / Ricoeur Studies 3 (2):7-25.score: 54.0
    In this paper I consider Ricœur’s negotiation of the boundary or relationship between philosophy and religion in light of the larger debate in contemporary French philosophy. I suggest that contrasting his way of dealing with the intersection of the two discourses to that of two other French thinkers (Jean-Luc Marion and Michel Henry) illuminates his stance more fully. I begin with a brief outline of Ricœur’s claims about the distinction or relation between the discourses, then reflect on those of (...)
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  20. Sergio Sorrentino (2004). Realtà Del Senso E Universo Religioso: Per Un Approccio Trascendentale Al Fenomeno Della Religione. Carocci.score: 54.0
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  21. Domenic Marbaniang (ed.) (2009, 2011). Epistemics of Divine Reality. Lulu.score: 48.0
    ... belief that every creature is a manifestation of God pantheism – belief that everything is divine phenomena – (Kantian) reality-as-it-appears polytheism ...
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  22. K. Helmut Reich (2007). Enlarging the Interdisciplinary Circle: Joan Koss-Chioino's and Philip Hefner's Approach to Spiritual Transformation and Healing. Zygon 42 (2):553-560.score: 48.0
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  23. Bernard Peach (1978). Miracles, Methodology, and Metaphysical Rationalism. International Journal for Philosophy of Religion 9 (2):66 - 84.score: 48.0
    THIS ARTICLE WAS ORIGINALLY GIVEN IN A SYMPOSIUM HONORING ROBERT L PATTERSON, AT THE MEETING OF THE SOCIETY FOR PHILOSOPHY OF RELIGION IN SAVANNAH, GEORGIA, FEBRUARY 24, 1977. IT CLAIMS THAT HIS PHILOSOPHICAL METHODOLOGY IS MORE INCLUSIVE, VARIED, AND POWERFUL THAN HIS OWN DESCRIPTION OF IT AS "THE A PRIORI METHOD" WOULD INDICATE. A SURVEY OF PATTERSON’S WORKS, A COMPARISON WITH RICHARD PRICE’S CRITICISM OF DAVID HUME ON MIRACLES, AND COMPARISON AND CONTRAST WITH JOHN LOCKE AND W E (...)
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  24. Andrew Miles (2009). On the Interface Between Science, Medicine, Faith and Values in the Individualization of Clinical Practice: A Review and Analysis of 'Medicine of the Person' Cox, J., Campbell, A. V. & Fulford, K. W. M., Eds (2007). [REVIEW] Journal of Evaluation in Clinical Practice 15 (6):1000-1024.score: 48.0
  25. David Munchin (2011). Is Theology a Science?: The Nature of the Scientific Enterprise in the Scientific Theology of Thomas Forsyth Torrance and the Anarchic Epistemology of Paul Feyerabend. Brill.score: 48.0
    Introduction: Context and hisotry -- Introducing the dailogue partners : Torrance and Feyerabend -- Torrance : theology cohabiting with natural science -- Torrance's proposal : a new objectivity -- Feyerabend's challenge : 'knowledge without foundations' -- Two excuses -- Coherence and language -- From foundations to spirals -- Conclusion.
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  26. William Foxwell Albright (1957). From the Stone Age to Christianity. Garden City, N.Y.,Doubleday.score: 48.0
     
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  27. Marvin Farber (1968). Basic Issues of Philosophy: Experience, Reality, and Human Values. New York, Harper & Row.score: 48.0
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  28. Jacek Meller & Adam Świeżyński (eds.) (2010). Przyrodoznawstwo Filozofia-Teologia: Obszary I Perspektywy Dialogu. Wydawn. Uniwersytetu Kardynała Stefana Wyszyńskiego.score: 48.0
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  29. Robert T. Pennock (2011). Can't Philosophers Tell the Difference Between Science and Religion? Demarcation Revisited. Synthese 178 (2):177-206.score: 42.0
    In the 2005 Kitzmiller v Dover Area School Board case, a federal district court ruled that Intelligent Design creationism was not science, but a disguised religious view and that teaching it in public schools is unconstitutional. But creationists contend that it is illegitimate to distinguish science and religion, citing philosophers Quinn and especially Laudan, who had criticized a similar ruling in the 1981 McLean v. Arkansas creation-science case on the grounds that no necessary and sufficient demarcation criterion was possible (...)
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  30. Chakravarthi Ram-Prasad (2011). Against a Hindu God: Buddhist Philosophy of Religion in India (Review). Philosophy East and West 61 (3):560-564.score: 42.0
    The dramatic title Against a Hindu God: Buddhist Philosophy of Religion in India, while accurate enough in some respects, does not do justice to this subtle, densely argued, technically demanding, and often astonishingly wide-ranging book by Parimal Patil. The traces of the doctoral thesis that it was in a previous life are still there, evident in the concern to explain methodology to inquisitorial examiners and the reluctance to let any footnote go by if it can possibly be included. (...)
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  31. S. Ronald Laura (1997). Reflections on Israel Scheffler's Philosophy of Religion. Studies in Philosophy and Education 16 (1/2):225-240.score: 42.0
    The burden of this piece is to draw together into a coherent whole the somewhat diverse strands of Israel Scheffler's thought on the philosophy of religion. Extrapolating from personal discussions with Professor Scheffler, various of his books, articles, and other unpublished materials authored and kindly provided by him, I contend that he adumbrates a post-empiricist rendering of religious belief which masterfully avoids some philosophical problems, while unwittingly giving rise to others. Committed to the view that the methodology of (...)
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  32. John Finnis (2013). Religion and Public Reasons: Collected Essays Volume V. Oup Oxford.score: 42.0
    Religion and Public Reasons collects the theological work of John Finnis, spanning his contribution to such foundational issues as the justification for belief in revelation and moral-theological methodology; to the role of religion in public reason and law; and to major controversies within Catholic thought and practice since the 1960s.
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  33. Jacob Neusner (1992/1999). The Transformation of Judaism: From Philosophy to Religion. Johns Hopkins University Press.score: 42.0
    "Neusner moves beyond the interpretation of individual texts to grasp as wholes two systems of Judaism, that of the Mishnah and that represented by Rabbinic documents of the fifth century. He thus provides an entirely fresh approach and a new answer to the central question 'What is Judaism?' At the same time, by providing a sound model for the evaluation and comparison of diverse religious systems, this book has an important place within the study of the history of religions in (...)
     
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  34. Vânia Noronha (2011). Reinado de Nossa Senhora do Rosário: a constituição de uma religiosidade mítica afrodescendente no Brasil (Nossa Senhora do Rosário's Reign: the establishment of a mythical afro-descendent religion in Brazil) - DOI: 10.5752/P.2175-5841.2011v9n21p268. [REVIEW] Horizonte 8 (21):268-283.score: 42.0
    Normal 0 21 false false false MicrosoftInternetExplorer4 Resumo O Reinado de Nossa Senhora do Rosário (também conhecido como Congado), manifestação católica, típica dos negros, festa popular e importante no Estado de Minas Gerais funda-se em uma narrativa mítica em torno da Santa de mesmo nome e constitui o imaginário de seus devotos. Compreender como esta religiosidade mítica foi constituída no Brasil é o objetivo desse artigo. Os dados são partes integrantes de tese de doutoramento que adotou a teoria da complexidade (...)
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  35. Margaret A. Simons (2003). Bergson's Influence on Beauvoir's Philosophical Methodology. In Claudia Card (ed.), The Cambridge Companion to Simone de Beauvoir. Cambridge University Press. 107-128.score: 42.0
    The topic of this chapter, the early philosophical influence of Henri Bergson (1859-1941) on Simone de Beauvoir, may surprise those who remember Beauvoir’s reference to Bergson in her Memoirs of a Dutiful Daughter where she denies Bergson’s importance. She writes there of her interests in 1926: “I preferred literature to philosophy, and I would not have been at all pleased if someone had prophesized that I would become a kind of Bergson; I didn’t want to speak with that abstract voice (...)
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  36. Philip Clayton & Zachory Simpson (ed.) (2006). The Oxford Handbook of Religion and Science. Oxford University Press.score: 42.0
    The field of 'religion and science' is exploding in popularity among academics as well as the general reading public. Spawning an increasing number of conferences and courses, this field has shown an unprecedented rate of growth in recent years. Here for the first time is a single-volume introduction to the debate, written by the leading experts. Making no pretence to encyclopaedic neutrality, each chapter defends a major intellectual position - at the heart of the book is a series of (...)
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  37. J. S. Krüger (1982). Studying Religion: A Methodological Introduction to Science of Religion. University of South Africa.score: 38.0
     
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  38. Grzegorz Bugajak (2004). Theology and Genetic Engineering: New Incarnation of the Old Conflict? In Ulf Görman, Willem B. Drees & Hubert Meisinger (eds.), Studies in Science and Theology, vol. 9(2003–2004), Lunds Universitet, Lund. 127–143.score: 36.0
    It is widely acknowledged among science˗and˗theology thinkers – or at least desired – that we have left behind the era of conflict between science and religion. An approach which avoids conflict by pointing out that science and religion employ two different methodologies and therefore occupy two separate magisteria, is, however, unsatisfactory for both – the advocates of a fruitful dialogue between these two realms of human activity as well as the most vigorous opponents of possible conciliation, and the (...)
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  39. Kenneth W. Holloway (2009). Guodian: The Newly Discovered Seeds of Chinese Religious and Political Philosophy. Oxford University Press.score: 36.0
    In 300 BCE, the tutor of the heir-apparent to the Chu throne was laid to rest in a tomb at Jingmen, Hubei province in central China. A corpus of bamboo-strip texts that recorded the philosophical teachings of an era was buried with him. The tomb was sealed, and China quickly became the theater of the Qin conquest, an event that proved to be one of the most significant in ancient history. For over two millennia, the texts were forgotten. But in (...)
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  40. Roy Jackson (2007). Nietzsche and Islam. Routledge.score: 36.0
    In the light of current events, particularly the ‘post September 11th’ debates with much focus on aspects of the ‘clash of civilisation’ thesis, the issue of Islamic identity is a crucial one. Whilst Friedrich Nietzsche was addressing an audience of a different culture and age, his own originality, creativity, psychological, philological and historical insights allows for a fresh and enlightening understanding of Islam within the context of our modern era. In this book, Roy Jackson sets out to determine: Why did (...)
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  41. P. F. Bloemendaal (2006). Grammars of Faith: A Critical Evaluation of D.Z. Phillips's Philosophy of Religion. Peeters.score: 36.0
    The book pays close attention to Wittgenstein's own remarks on religious belief, arranging them against the background of his broader philosophical methodology, ...
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  42. Fernanda Lemos (2011). Pentecostalismo nos trens de São Paulo (Pentecostalism in São Paulo´s trains) - DOI: 10.5752/P.2175-5841.2011v9n22p466. Horizonte 9 (22):466-492.score: 36.0
    Este artigo é uma tentativa de analisar sociologicamente o processo de institucionalização pelo qual vem passando a ‘Cruzada Evangelística Interdenominacional nos Trens das Boas Novas’ (CEI), na prática diária dos cultos pentecostais realizados nos vagões de trem da Companhia Paulista de Trens Metropolitanos do Estado de São Paulo (CPTM). Nossa hipótese é que o culto no trem vem passando por um processo de burocratização das funções religiosas diárias, o que pode ser observado desde sua origem, em seu desenvolvimento, na sua (...)
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  43. Terence A. McGoldrick (2012). The Spirituality of Human Consciousness: A Catholic Evaluation of Some Current Neuro-Scientific Interpretations. Science and Engineering Ethics 18 (3):483-501.score: 36.0
    Catholic theology’s traditional understanding of the spiritual nature of the human person begins with the idea of a rational soul and human mind that is made manifest in free will—the spiritual experience of the act of consciousness and cause of all human arts. The rationale for this religion-based idea of personhood is key to understanding ethical dilemmas posed by modern research that applies a more empirical methodology in its interpretations about the cause of human consciousness. Applications of these (...)
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  44. Victoria Harrison (2010). Philosophy of Religion, Fictionalism, and Religious Diversity. International Journal for Philosophy of Religion 68 (1):43-58.score: 34.0
    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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  45. Reed Richter (2002). What Science Can and Cannot Say: The Problems with Methodological Naturalism. Reports of the National Center for Science Education 22 (Jan-Apr 2002):18-22.score: 34.0
    This paper rejects a view of science called "methodological naturalism." -/- According to many defenders of mainstream science and Darwinian evolution, anti-evolution critics--creationists and intelligent design proponents--are conceptually and epistemologically confusing science and religion, a supernatural view of world. These defenders of evolution contend that doing science requires adhering to a methodology that is strictly and essentially naturalistic: science is essentially committed to "methodological naturalism" and assumes that all the phenomena it investigates are entirely natural and consistent with (...)
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  46. Jitse M. van der Meer (2000). The Engagement of Religion and Biology: A Case Study in the Mediating Role of Metaphor in the Sociobiology of Lumsden & Wilson. [REVIEW] Biology and Philosophy 15 (5):669-698.score: 32.0
    I claim that explanations of human behaviour by Edward O. Wilsonand Charles Lumsden are constituted by a religiously functioningmetaphysics: emergent materialism. The constitutive effects areidentified using six criteria, beginning with a metaphorical re-description of dissimilarities between levels of organization interms of the lower level, and consist of conceptual andexplanatory reductions (CER). Wilson and Lumsden practice CER,even though CER is not required by emergent materialism. Theypreconceive this practice by a re-description which conflates thelevels of organization and explain failure of CER in (...)
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  47. Wai Yip Wong (2011). Defining Chinese Folk Religion: A Methodological Interpretation. Asian Philosophy 21 (2):153 - 170.score: 32.0
    The major dilemma of defining Chinese folk religion was that it could be defined neither by its belief contents nor characteristics, as these might also be found in other religious traditions. The fact that it did not involve any authoritative doctrine, scripture or institution has also made treating it as a religion problematic. To solve the problem, I survey the major theories proposed by both Western and Chinese scholars concerned with the methodological issues of defining this nameless (...), and develop an alternative approach that can distinguish Chinese folk religion from any other existing religious tradition. Basically, this approach eliminates the limitations of two existing models by defining Chinese folk religion on two aspects simultaneously. I also conclude that Chinese folk religion, based on the sociological perspective, can be seen as a religion, and should be taken into consideration while developing certain theological models. (shrink)
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  48. Ioannis Kyriakakis (2012). Traditional African Religion, Cosmology and Christianity. Journal for the Study of Religions and Ideologies 11 (32):132-154.score: 32.0
    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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  49. Moshe Idel (2010). Abordări metodologice în studiile religioase/ Methodological Approaches in Religious Studies. Journal for the Study of Religions and Ideologies 6 (16):5-20.score: 32.0
    Religion” is a conglomerate of ideas, cosmologies, beliefs, institutions, hierarchies, elites and rites that vary with time and place, even when one “single” religion is concerned. The methodologies available take one or two of these numerous aspects into consideration, reducing religion’s complexity to a rather simplistic unity. In order to avoid this situation, the ensuing conclusion is a recommendation for methodological eclecticism. The text attempts to characterize not specific scholars or schools but major concerns that define the (...)
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  50. Lindon Eaves (1989). Spirit, Method, and Content in Science and Religion: The Theological Perspective of a Geneticist. Zygon 24 (2):185-216.score: 30.0
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