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

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  1.  9
    Domingos Salgado de Sousa (2011). Modernidade, Cultura e Religião na Ordem Política e Social do Japão (Modernity, Culture and Religion in the Political and Social Order of Japan) - DOI: 10.5752/P.2175-5841.2011v9n23p799. [REVIEW] Horizonte 9 (23):799-820.
    Dificilmente se encontrará um outro país que foi tão influenciado por outras culturas e civilizações como o Japão. De fato, os grandes pontos de viragem da sua história foram marcados pelo encontro com outras civilizações e culturas. Porém, as grandes mudanças que se operaram como resultado de influências exteriores nunca conseguiram pôr em questão as premissas básicas da cultura japonesa. Prevaleceu sempre um sistema de valores que carece de uma clara orientação transcendental e universalista. Enquanto no mundo ocidental a dimensão (...)
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  2.  1
    Yaw M. Mensah (2013). An Analysis of the Effect of Culture and Religion on Perceived Corruption in a Global Context. Journal of Business Ethics 121 (2):1-28.
    This study examines the role of both religion and culture [as measured by the cultural clusters of countries in the GLOBE study of House et al. (Culture, Leadership, and Organizations: The GLOBE Study of 62 Societies, 2004)] on the levels of perceived corruption. Covering the period from 2000 to 2010, the study uses three different measures of perceived corruption: (1) the World Bank’s Control of Corruption measure, (2) Transparency International’s Corruption Perceptions Index, and (3) Heritage Foundation’s Freedom (...)
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  3.  12
    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.
    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 (...)
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  4.  5
    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.
    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 (...)
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  5.  2
    Vinicius Mariano de Carvalho (2011). Editorial - Dossiê: Religião e Cultura (Religion and Culture) - DOI: 10.5752/P.2175-5841.2011v9n21p199. Horizonte 8 (21):199-201.
    Editorial - Dossiê: Religião e Cultura (Religion and Culture) De religiões, cultura e capitalismo DOI: 10.5752/P.2175-5841.2011v9n21p199.
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  6. Léa Freitas Perez (2010). Algumas notas sobre religião e cultura de consumo (Some notes on religion and consumer culture) - DOI: 10.5752/P.2175-5841.2010v8n17p146. [REVIEW] Horizonte 8 (17):146-155.
    O texto trata do lugar da religião na sociedade contemporânea a partir da reflexão sobre as relações entre o sagrado e a cultura do consumo, campo pleno de atualidade e que remete ao clássico tema das relações entre religião e modernidade. Parte da constatação da existência, na sociedade contemporânea, de uma ampla e variada plêiade de expressões/modulações religiosas e, na companhia de Featherstone, de Derrida e de Vattimo, entre outros, questiona a doxa corrente sobre religião, propondo outra via de entendimento (...)
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  7.  43
    James DiCenso (1999). The Other Freud: Religion, Culture, and Psychoanalysis. Routledge.
    The Other Freud undertakes an exciting and original analysis of Freud's major writings on religion and culture. James DiCenso suggests that Freud's texts on religion are unjustifiably ignored or taken for granted, and he shows that Freud's commentary on religion are rich, multifaceted texts, and deserve far more attention. Using concepts derived primarily from Jacques Lacan and Julia Kristeva, DiCenso draws an unparalleled critical portrait of the "other Freud". This book is rich with (...)
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  8. Arthur Bradley & Paul Fletcher (eds.) (2011). The Messianic Now: Philosophy, Religion, Culture. Routledge.
    This collection explores the phenomenon of the messianic in contemporary philosophy, religion and culture. From the later Derrida’s work on Marx and Benjamin to Agamben and Badiou’s recent texts on St Paul, it is becoming possible to detect a marked ‘messianic turn’ in contemporary continental thought. However, despite the plethora of work in the field there has not been any sustained attempt to think through the larger philosophical, theological and cultural implications of this phenomenon. What, then, characterises our (...)
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  9.  17
    Peter Beyer & Lori G. Beaman (eds.) (2007). Religion, Globalization and Culture. Brill.
    This book combines contributions from many authors who examine a wide range of subjects ranging from overall theoretical considerations to detailed regional ...
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  10.  2
    Philip Hefner (1998). The Spiritual Task of Religion in Culture: An Evolutionary Perspective. Zygon 33 (4):535-544.
  11. James Luther Adams (1965). Paul Tillich's Philosophy of Culture, Science, and Religion. Harper & Row.
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  12.  7
    J. Heath Atchley (2009). Encountering the Secular: Philosophical Endeavors in Religion and Culture. University of Virginia Press.
    Prologue: Encounter -- Confrontation -- Silence -- Mourning -- Presence -- Enlightenment -- Disturbance -- Practice -- Event -- Epilogue: Endeavor.
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  13. N. K. Das (ed.) (2003). Culture, Religion, and Philosophy: Critical Studies in Syncretism and Inter-Faith Harmony. Rawat Publications.
     
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  14. Patrick Grant (1996). Personalism and the Politics of Culture: Readings in Literature and Religion From the New Testament to the Poetry of Northern Ireland. St. Martin's Press.
     
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  15. Sterling M. Mcmurrin (2003). Sterling M. Mcmurrin Lectures on Religion and Culture.
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  16. L. M. Moreva & Dmitriĭ Spivak (eds.) (2006). Unity and Diversity in Religion and Culture: Exploring the Psychological and Philosophical Issues Underlying Global Conflict. "Eidos".
     
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  17.  10
    George Pattison (2002). Kierkegaard, Religion, and the Nineteenth-Century Crisis of Culture. Cambridge University Press.
    Kierkegaard is often viewed in the history of ideas solely within the academic traditions of philosophy and theology. The secondary literature generally ignores the fact that he also took an active role in the public debate about the significance of the modern age that was taking shape in the flourishing feuilleton literature during the period of his authorship. Through a series of sharply focussed studies, George Pattison contextualises Kierkegaard's religious thought in relation to the debates about religion, culture (...)
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  18.  9
    Nahshon Perez (2002). Should Multiculturalists Oppress the Oppressed? On Religion, Culture and the Individual and Cultural Rights of Un-Liberal Communities. Critical Review of International Social and Political Philosophy 5 (3):51-79.
    This essay investigates how a liberal state should treat violations of human rights within minority cultures. It is argued that the best approach gives due weight to the following three features: the free exercise of culture, protection of human rights and the balance of power between the majority and minority communities in a given polity. This balanced approach is contrasted with the theories of Kukathas, Okin and Spinner-Halev, who are criticised for concentrating on only the first, second and third (...)
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  19.  8
    Jens Zimmermann (2012). Humanism and Religion: A Call for the Renewal of Western Culture. OUP Oxford.
    Jens Zimmermann suggests that the West can rearticulate its identity and renew its cultural purpose by recovering the humanistic ethos that originally shaped Western culture. He traces the religious roots of humanism, and combines humanism, religion and hermeneutic philosophy to re-imagine humanism for our current cultural and intellectual climate.
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  20.  1
    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.
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  21.  5
    H. B. Acton (1950). Religion, Culture, and Class:Notes Towards the Definition of Culture. T. S. Eliot. Ethics 60 (2):120-.
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  22.  4
    H. B. Acton (1950). Review: Religion, Culture, and Class. [REVIEW] Ethics 60 (2):120 - 130.
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  23.  1
    A. D. M. Barrell (2003). David Ditchburn, Scotland and Europe: The Medieval Kingdom and Its Contacts with Christendom, C.1215–1545, 1: Religion, Culture and Commerce. East Linton, Scot.: Tuckwell Press, 2000. Paper. Pp. Xiii, 335; Black-and-White Figures. $26.95. [REVIEW] Speculum 78 (1):158-160.
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  24. H. B. Action (1949). Religion, Culture, and Class. Ethics 60:120.
     
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  25. James DiCenso (2005). The Other Freud: Religion, Culture and Psychoanalysis. Routledge.
    First published in 1998. Routledge is an imprint of Taylor & Francis, an informa company.
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  26. Robert A. Mcdermott & Vishwanath S. Naravane (1974). The Spirit of Modern India Writings in Philosophy, Religion & Culture. Monograph Collection (Matt - Pseudo).
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  27. Nirmal Minz (1999). Religion, Culture, and Education in the Context of Tribal Aspirations in India (Reprinted From Vol 12, No 2). Journal of Dharma 24 (4):402-416.
     
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  28. B. J. Van der Walt (2001). Culture, World View and Religion. Philosophia Reformata 66 (1):23-38.
    Why is a Reformational philosophy needed in Africa? It is necessary, because something is missing in African Christianity. Most Western missionaries taught Africans a “broken” or dualistic worldview. This caused a divorce between traditional culture and their new Christian religion. The Christian faith was perceived as something remote, only concerned with a distant past and a far-away future . It could not become a reality in their everyday lives. It could not develop into an all-encompassing worldview and lifestyle. (...)
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  29.  96
    Gregg Caruso (2014). Science, Religion and Culture: New Beginnings. Science, Religion and Culture 1 (1).
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  30.  79
    Attila Grandpierre (2003). On the Fundamental Worldview of the Integral Culture: Integrating Science, Religion, and Art: Part One. World Futures 59 (6):463 – 483.
    In the present essay the author suggests that the main reason why history failed to develop societies in harmony with Nature, including our internal nature as well, is that we failed to evaluate the exact basis of the factor ultimately governing our thoughts. We failed to realize that it is the worldview that ultimately governs our thoughts and through our thoughts, our actions. In this work we consider the ultimate foundations of philosophy, science, religion, and art, pointing out that (...)
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  31.  9
    Wessel Stoker (2000). Are Human Beings Religious by Nature? Schleiermacher's Generic View of Religion and The Contemporary Pluralistic, Secular Culture. Bijdragen 61 (1):51-75.
    This article rejects the claim that human beings are religious by nature. This rejection is controversial. It is always said by catholic and protestant philosophers and theologians that human beings are religious by nature. Schleiermacher holds that the feeling of absolute dependence does not define religion, but it is the defining characteristic that makes a certain phenomenon a religiousone. This defining characteristic is borrowed from christian faith in the one God the creator. I raise two questions: 1. how does (...)
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  32.  6
    André Cloots (2006). Marcel Gauchet and the Disenchantment of the World: The Relevance of Religion for the Transformations of Western Culture. Bijdragen 67 (3):253-287.
    The key to understanding ourselves and the disenchantment of our world, is in fact the age-old logic of religion. This thesis is at the heart of the thought of Marcel Gauchet. For Gauchet, the growing departing from religion that characterises contemporary Western culture is made possible by the logic of religion itself, through its different historical re-articulations, in close interplay with the logic of the political it has given rise to. In a sense, this logic continues (...)
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  33.  1
    James V. Spickard (2007). Religion 'in Global Culture New Directions in an Increasingly Self-Conscious World'. In Peter Beyer & Lori G. Beaman (eds.), Religion, Globalization and Culture. Brill 6--233.
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  34.  6
    L. Kozak, L. Boynton, J. Bentley & E. Bezy (2010). Introducing Spirituality, Religion and Culture Curricula in the Psychiatry Residency Programme. Medical Humanities 36 (1):48-51.
    A growing body of research suggests that religion and spirituality may have a positive effect on mental and physical health. Medical schools have been increasingly offering courses in spirituality and health, particularly about the multi-cultural dimensions of religion and spirituality. There is a trend towards integrating the teaching of cross-cultural issues related to spirituality and religion into medical education. This trend is particularly evident in the field of psychiatry, where an increasing number of residency programmes are developing (...)
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  35. Jean-Marc Aveline (2004). Philosophie de la religion et théologie de la culture. Recherches de Science Religieuse 3 (3):429-460.
    Si la « rencontre des religions » est de plus en plus un fait, le « dialogue interreligieux » revêt un « caractère inéluctable » qui oblige à voir à frais nouveaux la place de la « théologie chrétienne ». Très tôt, Paul Tillich a voulu élargir la question de la rencontre des religions à celle du rapport entre religions et sécularisation de façon à éviter l’enfermement dans une théologie étroite des religions. L’objet de cet article est de montrer comment (...)
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  36. A. Cloots (2003). Marcel Gauchet and the Disenchantment of the World. The Importance of Religion for the Transformations of Western Culture. Tijdschrift Voor Filosofie 65 (2):323-353.
    The key to understanding ourselves and the disenchantment of our world, is in fact the age-old logic of religion. This thesis is at the heart of the thought of Marcel Gauchet. For Gauchet, the growing departing from religion that characterises contemporary Western culture is made possible by the logic of religion itself, through its different historical re-articulations, in close interplay with the logic of the political it has given rise to. In a sense, this logic continues (...)
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  37. Jan Konior (2009). The Interplay of Philosophy and Religion in the Chinese Culture. Forum Philosophicum: International Journal for Philosophy 14 (1).
    The aim of this article is to present the interplay between philosophy, religion and culture in China, to give a clear picture of philosophical, religious and cultural aspects of Chinese culture. What do we understand by Chinese culture? What is the role of Religion and Philosophy in Chinese Culture? The goal of this presentation is to present a deeper account of the philosophical, cultural and traditional differences and similarities between the Chinese and the Western (...)
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  38.  2
    Victor E. Taylor (1999). Para/Inquiry: Postmodern Religion and Culture. Routledge.
    Para/Inquiry represents the next generation of postmodern studies. Focusing on cultural studies religion, and literature, Victor E. Taylor provides us with a fresh look at the history and main themes of postmodernism, both in style and content. Central to the book is the status of the sacred in postmodern times. Taylor explores the sacred images in art, culture and literature. We see that the concept of the sacred is uniquely singular and resistant to an easy assimilation into artistic, (...)
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  39. Victor E. Taylor (2008). Para/Inquiry: Postmodern Religion and Culture. Routledge.
    _Para/Inquiry_ represents the next generation of postmodern studies. Focusing on cultural studies religion, and literature, Victor E. Taylor provides us with a fresh look at the history and main themes of postmodernism, both in style and content. Central to the book is the status of the sacred in postmodern times. Taylor explores the sacred images in art, culture and literature. We see that the concept of the sacred is uniquely singular and resistant to an easy assimilation into artistic, (...)
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  40.  11
    Jay L. Garfield, Shaun Nichols, Arun K. Rai & Nina Strohminger (2015). Ego, Egoism and the Impact of Religion on Ethical Experience: What a Paradoxical Consequence of Buddhist Culture Tells Us About Moral Psychology. Journal of Ethics 19 (3-4):293-304.
    We discuss the structure of Buddhist theory, showing that it is a kind of moral phenomenology directed to the elimination of egoism through the elimination of a sense of self. We then ask whether being raised in a Buddhist culture in which the values of selflessness and the sense of non-self are so deeply embedded transforms one’s sense of who one is, one’s ethical attitudes and one’s attitude towards death, and in particular whether those transformations are consistent with the (...)
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  41.  61
    Scott Atran (2006). The Scientific Landscape of Religion: Evolution, Culture, and Cognition. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press 407--429.
    Accession Number: ATLA0001712240; Hosting Book Page Citation: p 407-429.; Physical Description: graphs, tables ; Language(s): English; General Note: Bibliography: p 426-429.; Issued by ATLA: 20130825; Publication Type: Essay.
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  42. P. D. Bubbio & P. Redding (eds.) (2012). Religion After Kant: God and Culture in the Idealist Era. Cambridge Scholars Press.
  43. Michel Foucault & Jeremy R. Carrette (1999). Religion and Culture by Michel Foucault. Monograph Collection (Matt - Pseudo).
     
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  44. Jay Newman (1997). Religion and Technology: A Study in the Philosophy of Culture. Praeger.
     
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  45. Maitreyee Bora (2009). Facets of Vedic Religion and Culture. Pratibha Prakashan.
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  46. Ralph Pettman (2004). Reason, Culture, Religion the Metaphysics of World Politics. Monograph Collection (Matt - Pseudo).
     
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  47. Frederick Schleiter (1919). Religion and Culture a Critical Survey of Methods of Approach to Religious Phenomena. Columbia University Press.
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  48. Melanie Adrian (2006). La'cit Unveiled: A Case Study in Human Rights, Religion, and Culture in France. [REVIEW] Human Rights Review 8 (1):102-114.
    This paper examines the debate around the headscarf in France with the view to critically examining two central arguments put forward by the Stasi Commission for the restriction of the headscarf in French public schools—that the headscarf imperiled public order and that it jeopardized neutrality in the public sphere. In the case of the first argument, this paper argues that France did not meet the threshold requirement necessary to curtail religious rights in public schools. In the case of the second (...)
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  49.  6
    Varadaraja V. Raman (2014). Food: Its Many Aspects in Science, Religion, and Culture. Zygon 49 (4):958-976.
    Food is a sine qua non for life on Earth. It has more significance than nutrition and sustenance, more variety than many aspects of human culture. Food has religious as well as historical dimensions. The complexity of the food chain and of the related ecological balance is one of the wonders of the biological world. In the human context, food has found countless expressions and regional richness. Food has provoked feasts, as its lack and maldistribution have caused famines. While (...)
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  50.  9
    M. J. Cherry (2009). Religion Without God, Social Justice Without Christian Charity, and Other Dimensions of the Culture Wars. Christian Bioethics 15 (3):277-299.
    A truly Christian bioethics challenges the nature, substance, and application of secular morality, dividing Christians from non-Christians, accenting central moral differences, and providing content-full forthrightly Christian guidance for action. Consequently, Christian bioethics must be framed within the metaphysical and theological commitments of Traditional Christianity so as to provide proper orientation toward God. In contrast, secular bioethicists routinely present themselves as providing a universal bioethics acceptable to all reasonable and rational persons. Yet, such secular bioethicists habitually insert their own biases and (...)
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