Search results for 'Religion and civilization Forecasting' (try it on Scholar)

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  1. David E. Klemm (2008). Religion and the Human Future: An Essay on Theological Humanism. Blackwell Pub..score: 228.0
    The shape of theological humanism -- Ideas and challenges -- The humanist imagination -- Thinking of God -- The logic of Christian humanism -- On the integrity of life -- The task of theological humanism -- Our endangered garden -- A school of conscience -- Masks of mind -- Religion and spiritual integrity -- Living theological humanism.
     
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  2. Reinhold Niebuhr (1927). Does Civilization Need Religion? New York, the Macmillan Company.score: 168.0
     
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  3. Andrew Targowski & Edward Jayne (2010). The Business Religion of Global Civilization. Dialogue and Universalism 20 (9-10):95-111.score: 144.0
    The purpose of this investigation is to define the centrality of the Global Financial Crisis in 2008–09 and its following stage—the Great Recession, which are controlled by business religion of the emerging global civilization. When democracy defeated totalitarianism in 1989 with the removal the Berlin Wall, we achieved a New World Order. For a long time nobody could explain its meaning and practicality, since it did not seem possible to decompose the emerging Global Civilization into its pieces; (...)
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  4. Konrad Waloszczyk (2012). The Function of Religion in Civilization. Dialogue and Universalism 22 (2):55-60.score: 144.0
    The article defends the view that the role of traditional religions in civilization is ambiguous—at once positive and negative. Religions teach their faithful basic ethics, but they do it in an authoritative manner without consideration for the moral autonomy of the conscience nor the situational aspects of moral choices. They propagate “soft” social attitudes like forgiveness, compassion and peace but are also a frequent source of serious conflicts. The author seeks the reasons behind the dissonances which religion brings (...)
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  5. Rostam Parwin (1987). The New Religion and its Credo: A New Philosophy of Life and Civilization. New Religion Foundation and the New Religion Trust.score: 132.0
     
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  6. Neville Symington (2006). Religion: The Guarantor of Civilization. In David M. Black (ed.), Psychoanalysis and Religion in the Twenty-First Century: Competitors or Collaborators? Routledge.score: 126.0
     
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  7. Bertrand Russell, Has Religion Made Useful Contributions to Civilization? (1930).score: 120.0
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  8. S. N. Eisenstadt (1974). The Implications of Weber's Sociology of Religion for the Understanding of the Processes of Change in Contemporary Non-European Societies and Civilization. Diogenes 22 (85):83-111.score: 120.0
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  9. Zain Ali (2006). Islam: Religion, History, and Civilization (Review). Philosophy East and West 56 (3):495-497.score: 120.0
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  10. Małgorzata Czarnocka (2012). Civilization and Religion. Dialogue and Universalism 22 (2):5-6.score: 120.0
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  11. Bojan Žalec (2011). Religion, Democracy and Solidary Personalism: On the Way to World Culture and Civilization. Filozofska Istrazivanja 31 (1):85-100.score: 120.0
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  12. Michael Andregg (2012). Religion for a Sustainable Civilization. Dialogue and Universalism 2:41-54.score: 120.0
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  13. Joshua R. Furnal (2014). Religion and Politics: Islam and Muslim Civilization (Second Edition). By Jan‐Erik Lane & Hamadi Redissi. Pp. 354, Ashgate 2009, £35.00. [REVIEW] Heythrop Journal 55 (3):520-521.score: 120.0
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  14. S. T. Olali (2007). Religion and the Clash of Civilization: The Incidence and Consequences of Islamic/Christian Religious Conflicts on Democracy in Nigeria. Sophia: An African Journal of Philosophy 7 (1).score: 120.0
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  15. Clare Palmer (2000). Religion in the Making? Animality, Savagery, and Civilization in the Work of A. N. Whitehead. Society and Animals 8 (3):287-304.score: 120.0
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  16. Paul Stephenson (2008). Elizabeth Jeffreys, Ed., Byzantine Style, Religion and Civilization: In Honour of Sir Steven Runciman. Cambridge, Eng., and New York: Cambridge University Press, 2006. Pp. Lv, 436; Black-and-White Frontispiece Portrait and Black-and-White Figures. $145. [REVIEW] Speculum 83 (4):1013-1014.score: 120.0
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  17. 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: 104.0
    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 (...), argued that there is a natural symbiosis between Western Christianity and democratic forms of government, going insofar as to separate the world into religious civilizations. While, this approach essentializes religion as a fixed and immutable entity, Huntington also neglects the importance of dynamic historical, political and social contexts that can, and, in fact, do affect the functioning of religion in different countries, and hence their ability and willingness to accommodate democracy. Much research followed the Clash of Civilizations, either qualifying the central argument, by showing evidence of support for procedural democracy in most of the World, but without its liberal component or even arriving at the opposite conclusion that irrespective of religion, every country is “democratizable”. While I do not attempt to disconfirm fundamental huntingtonian thinking, I do raise the questions of how context can and does influence the intimate relationship between religion and politics. The analysis is conducted on survey data collected by the Center for the Study of Democracy (CSD) at Babes-Bolyai University with subjects of 14-15 years old, and the results show that, while Greek Orthodox students do not seem to differ in their political values form their Catholic and Protestant counterparts, they are more prone to participate politically. Nevertheless, their active participatory behavior is only more pronounced in what voting is concerned, an opposite effect being recorder for any other acts of political participation. (shrink)
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  18. Thierry Meynard (ed.) (2006). Teilhard and the Future of Humanity. Fordham University Press.score: 93.0
    Fifty years after his death, the thought of the French scientist and Jesuit Pierre Teilhard de Chardin (1881–1955) continues to inspire new ways of understanding humanity’s future. Trained as a paleontologist and philosopher, Teilhard was an innovative synthesizer of science and religion, developing an idea of evolution as an unfolding of material and mental worlds into an integrated, holistic universe at what he called the Omega Point. His books, such as the bestselling The Phenomenon of Man, have influenced generations (...)
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  19. Thomas A. Lewis (2011). Religion, Modernity, and Politics in Hegel. Oxford University Press.score: 90.0
    Attending closely to Hegel's social, political, and intellectual context, the book begins with Hegel's early concerns with a modern civil religion in the ...
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  20. Christopher Dawson (1929/1970). Progress and Religion. Westport, Conn.,Greenwood Press.score: 86.0
     
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  21. Leroy Waterman (1943). Religion Faces the World Crisis. Ann Arbor, G. Wahr.score: 86.0
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  22. Jens Zimmermann (2012). Humanism and Religion: A Call for the Renewal of Western Culture. OUP Oxford.score: 84.0
    The question of who 'we' are and what vision of humanity 'we' assume in Western culture lies at the heart of hotly debated questions on the role of religion in education, politics, and culture in general. The need for recovering a greater purpose for social practices is indicated, for example, by the rapidly increasing number of publications on the demise of higher education, lamenting the fragmentation of knowledge and university culture's surrender to market-driven pragmatism. The West's cultural rootlessness and (...)
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  23. 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: 82.0
    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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  24. Harvey Gallagher Cox (2009). The Persistence of Religion: Comparative Perspectives on Modern Spirituality. Distributed in the U.S. And Canada Exclusively by Palgrave Macmillan.score: 78.0
    Beyond the clash of civilizations -- Martin Luther King, Jr. and the spirit of non-violence -- The market economy and the role of religion -- The age of the internet: interplay of danger and promise -- Rapidly changing times: return to the origins of religion -- Courageous heroes of non-violence -- The future of China and India : great spiritual heritages -- The future of university education -- Mahayana Buddhism and twenty-first century civilization -- Religion, values (...)
     
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  25. Gregory D'Souza (ed.) (1996). Interculturality of Philosophy and Religion. National Biblical Catechetical & Liturgical Centre.score: 78.0
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  26. Michael Harrington (1983/1985). The Politics at God's Funeral: The Spiritual Crisis of Western Civilization. Penguin Books.score: 78.0
     
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  27. H. Richard Niebuhr (1960). Radical Monotheism and Western Civilization. Lincoln, University of Nebraska.score: 78.0
     
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  28. Timothy Fitzgerald (2007). Discourse on Civility and Barbarity: A Critical History of Religion and Related Categories. Oxford University Press.score: 68.0
    In recent years scholars have begun to question the usefulness of the category of ''religion'' to describe a distinctive form of human experience and behavior. In his last book, The Ideology of Religious Studies (OUP 2000), Timothy Fitzgerald argued that ''religion'' was not a private area of human existence that could be separated from the public realm and that the study of religion as such was thus impossibility. In this new book he examines a wide range of (...)
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  29. S. O. Wey (1984). The World at Adult Stage: Religion, Geopolitics, and Technology in the Twenty-First Century. Evans Brothers.score: 67.0
     
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  30. Sinivaldo Silva Tavares (2014). Entre a cruz e a espada: religião no mundo da tecnociência, do mercado e da mídia (Between the devil and the deep blue sea: religion in the world of technoscience, market and media) - DOI: 10.5752/P.2175-5811.2014v12n34p382. [REVIEW] Horizonte 12 (34):382-401.score: 66.0
    Vivemos, hoje, sob a hegemonia do paradigma tecnocêntrico, mercadológico e midiático. A Tecnociência, o Mercado e a Mídia se constituem em autênticos horizontes no interior dos quais se desvelam todos os âmbitos da experiência humana. Isso posto, o que o ser humano e a religião se tornam nessa nova situação epocal? A Tecnociência tornou-se horizonte de compreensão do ser humano em relação ao mundo e si próprio. Não apenas nossos estilos de vida, nosso modo de trabalhar e viver, são condicionados (...)
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  31. Jaroslav Krejčí (2004). The Paths of Civilization: Understanding the Currents of History. Palgrave Macmillan.score: 66.0
    In this ambitious exploration of humanity and civilizations throughout history, major historical events and processes in the history of mankind are looked at in order to understand the "currents" of history. Jaroslav Krejc analyzes the whole history of civilization and considers historical events such as feudalism and the development of science. By bringing both sociological and historical insights to this broad subject, and particular attention to different types of knowledge (such as religion and its impact state law labor (...)
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  32. Dalia Vitkauskaitė-Meurice (2011). The Scope and Limits of the Freedom of Religion in International Human Rights Law. Jurisprudence 18 (3):841-857.score: 64.0
    The article examines the practice of the applicability of the Article 18 of the International Covenant on Civil and Political Rights (hereinafter—ICCPR) and Article 9 of the European Convention on Human Rights and Fundamental Freedoms (hereinafter—ECHR). Through the case—law of the European Court on Human Rights (hereinafter—ECtHR) and insights of the Human Rights Committee the author is investigating the content and limits of the freedom of religion. The article examines in detail the limiting clauses to the freedom of belief (...)
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  33. Cãtãlin Vasile Bobb (2010). Mircea Flonta, Hans-Klaus Keul si Jorn Rusen (coord.), Religia si societatea civilã/ Religion and civil society. Journal for the Study of Religions and Ideologies 4 (12):133-134.score: 60.7
    Mircea Flonta, Hans-Klaus Keul si Jorn Rusen (coord.), Religia si societatea civilã Ed. Paralela 45, Pitesti, 2005.
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  34. Timothy M. Costelloe (2004). `In Every Civilized Community': Hume on Belief and the Demise of Religion. [REVIEW] International Journal for Philosophy of Religion 55 (3):171-185.score: 58.0
    This paper considers the claim that Hume washostile to religion and religious belief, andhoped for their demise. Part one examines hisapproach to belief, showing how commentatorstake him to see religious belief asnon-natural. Part two challenges thisconclusion by arguing, first, that Hume'sdistinction between natural and artificialvirtue allows the term ``natural'' to coverreligious belief as well; second, that Humehimself never denies religious belief isnatural, and, third, that he takes religion tobe a necessary part of any flourishing society. The target of (...)
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  35. Zhao Dunhua & George F. McLean (eds.) (2007). Dialogues of Philosophies, Religions, and Civilizations in the Era of Globalization: Chinese Philosophical Studies, Xxv. Council for Research in Values and Philosophy.score: 56.0
    Dialogue between eastern and western philosophies -- Dialogue between Confucianism and Christianity.
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  36. Matteo Bortolini (2012). The Trap of Intellectual Success: Robert N. Bellah, the American Civil Religion Debate, and the Sociology of Knowledge. [REVIEW] Theory and Society 41 (2):187-210.score: 56.0
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  37. Leonard Swidler (2010). Freedom Of Religion And Dialogue. Journal for the Study of Religions and Ideologies 1 (2):4-22.score: 56.0
    Full freedom of religion did not come into existence until the end of the 18th century, and authentic dialogue only in the 20th century. All civilizations had at their heart a religion which shaped and reflected that civilization; all problems had to be resolved within the thought-struc- tures of the dominant state-enforced religion. Those thought limitations sooner or later prevented arriving at the necessary solutions, and thus led to the decline of every civilization – except (...)
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  38. Alessandro Monti, Marina Goglio & Esterino Adami (eds.) (2005). Feeding the Self, Feeling the Way in Ancient and Contemporary South Asian Cultures. L'harmattan Italia.score: 56.0
     
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  39. S. Radhakrishnan (1936). The World's Unborn Soul. Oxford, the Clarendon Press.score: 56.0
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  40. Seyyed Hossein Nasr (1996). Religion & the Order of Nature. Oxford University Press.score: 54.0
    The current ecological crisis is a matter of urgent global concern, with solutions being sought on many fronts. In this book, Seyyed Hossein Nasr argues that the devastation of our world has been exacerbated, if not actually caused, by the reductionist view of nature that has been advanced by modern secular science. What is needed, he believes, is the recovery of the truth to which the great, enduring religions all attest; namely that nature is sacred. Nasr traces the historical process (...)
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  41. Mark C. Taylor (2007). After God. University of Chicago Press.score: 54.0
    With fundamentalists dominating the headlines and scientists arguing about the biological and neurological basis of faith, religion is the topic of the day. But religion, Mark C. Taylor shows, is more complicated than either its defenders or critics think and, indeed, is much more influential than any of us realize. Our world, Taylor maintains, is shaped by religion even when it is least obvious. Faith and value, he insists, are unavoidable and inextricably interrelated for believers and nonbelievers (...)
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  42. Adam Green (2006). Matter and Psyche: Lewis Mumford's Appropriation of Marx and Jung in His Appraisal of the Condition of Man in Technological Civilization. History of the Human Sciences 19 (3):33-64.score: 54.0
    The aim of this article is to draw attention to the breadth and importance of Mumford's philosophical outlook by exploring his critical appropriation of the theories of Marx and Jung which he employed to create a penetrating, visionary collection of works that offer us a powerful and timely insight into the ills besetting our current technological civilization. Mumford partially accepted Marx's matter–psyche dynamic but expanded it to include architecture, technology and urban planning. He surpassed the one-way process of Marxist (...)
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  43. David Ray Griffin (2001). Reenchantment Without Supernaturalism: A Process Philosophy of Religion. Cornell University Press.score: 54.0
    Religion, science, and naturalism -- Perception and religious experience -- Panexperientialism, freedom, and the mind-body relation -- Naturalistic, dipolar theism -- Natural theology based on naturalistic theism -- Evolution, evil, and eschatology -- The two ultimates and the religions -- Religion, morality, and civilization -- Religious language and truth -- Religious knowledge and common sense.
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  44. Walter Benesch (2012). Religion Versus Theology. Dialogue and Universalism 22 (2):7-15.score: 54.0
    In this paper the author seeks to clearly define the distinctions between religion and theology in the interest of furthering the discussion on religion. The author defines the two phrases, as well as the term empathy and how the former two relate to the latter. The author uses both ancient and modern references to establish the nature of empathy, and discuss how religion and theology have been confused in the past. Lastly, the author discusses the future of (...)
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  45. Allan Stoekl (2007). Bataille's Peak: Energy, Religion, and Postsustainability. University of Minnesota Press.score: 54.0
    As the price of oil climbs toward $100 a barrel, our impending post-fossil fuel future appears to offer two alternatives: a bleak existence defined by scarcity and sacrifice or one in which humanity places its faith in technological solutions with unforeseen consequences. Are there other ways to imagine life in an era that will be characterized by resource depletion? The French intellectual Georges Bataille saw energy as the basis of all human activity--the essence of the human--and he envisioned a society (...)
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  46. Margaret Kohn (2009). Afghānī on Empire, Islam, and Civilization. Political Theory 37 (3):398 - 422.score: 54.0
    This essay provides an interpretation of Sayyid Jamāl ad-Dīn al-Afghānī, a controversial figure in nineteenth-century Islamic political thought. One aspect of this controversy is the tension between "Refutation of the Materialists," Afghānī's well-known defense of religious orthodoxy, and a short newspaper article entitled "Reply to Renan" that dismisses prophetic religion as dogmatic and intellectually stifling. In this essay I argue that close attention to Afghānī's theory of civilization helps resolve this apparent contradiction. Afghānī's interest in Ibn Khaldūn and (...)
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  47. Ashok Kunar Malhotra (2012). The Role of Religion in Civilizational Development. Dialogue and Universalism 22 (2):61-74.score: 54.0
    The author examines the relationships between civilization and organized religion. A new theory of religion spawning civilization instead of vice versa is discussed, as well as the influence of the great organized religions on the development of modern cultures and civilizations. The history of the various large organized religions, including their origins, spread and mindsets are all examined, and the major differences between the Abrahamic and Indic religions are remarked upon as well.
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  48. 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: 54.0
    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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  49. Michaela Rehm (2006). Bürgerliches Glaubensbekenntnis: Moral Und Religion in Rousseaus Politischer Philosophie. Wilhelm Fink.score: 50.0
    What holds a society together? Is it sufficient if a state relies on the citizens’ law-abidance only? Rousseau mistrusts a purely legal foundation of the state and searches for a bond that ties the citizens to it emotionally. The author aims to show that the civil religion Rousseau presents in the “Social Contract” is his answer to that problem. She focuses on the artificiality of civil religion which for Rousseau needs to be the product of the citizens’ will, (...)
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  50. Michaela Rehm (2009). Rousseau médiateur: la religion et les Lumières. Études Rousseau 17:151-165.score: 50.0
    It appears that Rousseau has annulled the dichotomy between man and citizen for the benefit of the citizen – after all, the social contract implies the “total alienation of each associate, together with all his rights, to the whole community”. Does this not mean the individual is completely absorbed by the collectivity? The paper takes up the role of religion for politics in Rousseau’s work to show that even civil religion cannot help to re-establish the lost unity between (...)
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