This article aims to enlarge the conversation about religion and public education by inviting readers to think about the benefits to be gained in society by providing a comprehensive religiousstudies curriculum in our public schools. In such a program, students will develop knowledge and understanding about various religious traditions, forge greater respect for the religious (and nonreligious) other, and think through existential concerns that have interested human beings for thousands of years. While recognizing that such (...) a program is deeply contentious, we nevertheless reason that students, as participants in a democracy as well as members of a global community, must have the skills, tools, and knowledge to function in a religiously diverse world. (shrink)
The lack of academic religiousstudies in India has several causes: the choice of the secular University of London as model for the first universities in India in 1857, the secular constitution, the secularist approach of the first prime minister of India, Jawaharlal Nehru, and the explosive relation between major faith traditions. However, with the waning of the Indian secularist framework and the continued power and influence of Hindutva ideology, there is a need to discuss different models for (...)religiousstudies in India. In this article, the point of departure is Banaras Hindu University, one of the few universities in India that has religiousstudies, but also a faculty of Hindu theology. The focus is on the history of BHU and the recommendations of several educational commission from the 1930s to the 60s, with a note on recent attempts at BHU of renewing value education. The aim is to highlight one alternative for developing religiousstudies in India, whose primary goal is the formation of good citizens enabled by a set of universal human values instantiated in local traditions. (shrink)
In Russia, philosophy of religion, likewise religiousstudies, only managed to claim their name, let alone their right for self-realisation, as late as the early 1990s. The article represents an attempt to elicit the maximum possible number of primary methodological accounts, conceptual divergences and discussions pertaining to both the domain of understanding and that of studying the phenomenon of religion and the variety of religious expression, as well as methods of establishing the actual interdisciplinary relations between (...) class='Hi'>religiousstudies and the philosophy of religion, with their disciplinary scope defined, on the one hand, and contiguous scientific disciplines and worldview discourses on the other. (shrink)
Ukrainian religiousstudies have deep roots. We find the elements of it in the written descendants of the writings of Kievan Rus. From the prince's time, the universal way of vision, understanding and appreciation of the world for many Ukrainian thinkers becomes their own religious experiences. The main purpose of their works is not the desire to create a certain integral system of theological knowledge, but the desire to convey their personal religious-minded perception of the divine (...) nature, harmony, beauty and perfection of God created the world. (shrink)
Ukrainian ReligiousStudies - Ancient and at the same time relatively young branch of humanitarian knowledge. Ancient because it has its roots yet Kievan Rus. It is then that there are written works in which religious processes are described in certain religious denominations in the ancient Ukrainian lands. Thus, in the "Tale of the Times of the Years", the process of the introduction of Christianity in Rus'-Ukraine is described, the historical, psychological and ideological foundations of choice (...) are revealed. Volodymyr the Great faith for his people. Young because it does not have its deep professional tradition and, as a separate sphere of scientific knowledge, begins to develop only in the second half of the nineteenth century in the creative work of the ideologists of the communal movement and is primarily associated with the names of M. Drahomanov and O. Pobetny. To this religiousstudies we developed mainly in its theological form, not at the level of professional employment, but as an addition to the study of other problems of social or spiritual life, the study of the history of Ukraine. (shrink)
Religiousstudies, as a complex of academic academic disciplines, studying the social nature of religion - its history, development and place in culture and society, is being created today. Religious knowledge is formed, the controversy of reports at conferences, in the pages of monographs and professional journals takes place. An all-Ukrainian scientific journal Mandrivets, a joint project of the National University of Kyiv-Mohyla Academy and the Mandrivets publishing house, is included in the list of scientific specialties in (...) philology, history, philosophy, in this context. (shrink)
The liberation of religiousstudies from mechanical inclusion into the structure of the so-called scientific-atheistic theory of Marxism, the isolation and designation of it into an independent branch of humanitarian knowledge, actualized the issue of the correlation of religiousstudies disciplines, in particular the philosophy of religion, and theology or theology. The last terms we use here are unambiguous. Historically, the first one serves to define the theological theory of Catholicism and Protestantism, and the second one (...) is Orthodoxy. (shrink)
In the Department of ReligiousStudies at the Institute of Philosophy of the National Academy of Sciences of Ukraine, which is currently the only academic institution in the country, the President of Ukraine Viktor Yanukovych, with his approval, adopted in his Annual Address to the Verkhovna Rada the provision on "ensuring the teaching of all forms of education in higher education institutions since September 2011" academic religiousstudies as a normative philosophical discipline, and in secondary school (...) - a comparative history of religions. " The clericalization of education, to which, contrary to the Constitution of Ukraine, the political-mindedness and polyconfessional nature of its citizens, the V. Yushchenko during his years of presidency, and the Ministry of Education, was at his discretion, was unclear to us, and thus unacceptable. Therefore, we did not participate in the work of the various commissions, which, according to Yushchenko's instructions, began to act at the ministerial level, and especially instilled in educational structures in the western region of the country. We go to secular modern Europe, and we strive to live in the time of its Middle Ages. (shrink)
Report to the Minister of Education and Science of Ukraine Dm. TABACHNIKU In the Department of ReligiousStudies of the Institute of Philosophy of the National Academy of Sciences of Ukraine, which is currently the only academic institution in the country, with great acceptance adopted the position of President Viktor Yanukovych initiated in his Annual Letter to the Verkhovna Rada of "providing teaching in all forms of higher education in September 2011" the property of academic religious (...) class='Hi'>studies as a normative philosophical discipline, and in secondary school - a comparative history of religions. ". (shrink)
Ukrainian religiousstudies has recently entered the world scientific community and the educational process. Along the way, many difficulties awaited him. First, it was necessary to determine the content, structure, representation of Ukrainian religiousstudies, to navigate the world of foreign science of religion, in the existing teaching methods. Secondly, to outline the forms of entry of Ukrainian religiousstudies into the international scientific and teaching community. Acquaintance with Western science, which proved to be (...) heterogeneous, based on various methodological approaches and methodological means, coincided with difficult internal transformations that underwent all humanitarian knowledge in Ukraine after world-view and political changes in society. In pursuit of its identity, domestic religiousstudies went, on the one hand, by contrasting itself with theology, and on the other, by actively distinguishing itself from so-called scientific atheism. As a result of these processes, domestic religiousstudies was eventually constituted as a coherent, structured science of religion, seeking to develop its own models of teaching religiousstudies. (shrink)
Ukrainian religiousstudies has recently entered the world scientific community. Acquaintance with Western science, which has proven to be heterogeneous, often based on different methodological approaches and methodological means, has coincided with difficult internal transformations that have undergone all humanitarian knowledge in Ukraine after worldviews and political changes in society. In pursuit of its identity, domestic religiousstudies went, on the one hand, by contrasting itself with theology, and on the other, by distinguishing itself from scientific (...) atheism. At first, the emergence of religiousstudies from the bosom of ideologized social science was more relevant. In the form of a critical study of religion, Soviet-era religiousstudies were included in scientific atheism. Therefore, religiousstudies came not as knowledge of religion, but as its critique. (shrink)
What is the relationship between religiousstudies and theology? Do both have a place within the university? This paper will argue that no clear distinction can be drawn between religiousstudies and theology on the level of the methods they employ. Each is multidisciplinary and each is able to address questions of religious truth. They can be distinguished only by asking `What is the question which each is attempting to answer?'. Religiousstudies addresses (...) the question of the meaning and truth of any religion. Theology is interested in the question of the meaning and truth of one particular faith. By adopting the language of one particular faith, the theologian is able to explore particular religious questions in some depth. (shrink)
In a recent defence of what he calls "study by religion," Robert Ensign suggests that alleged divine revelations represent public forms of knowledge, which should not be excluded from the academy. But at least according to two major Christian thinkers, namely Thomas Aquinas and John Calvin, revelation is received by an act of faith, which rests on evidence that is person-relative and therefore not open to public scrutiny. If religiousstudies is to remain a public discipline, whose arguments (...) may be evaluated by believers and non-believers alike, it should maintain its defeasible but not yet defeated presumption of naturalism. (shrink)
The prominence of religion in recent debates around politics, identity formation, and international terrorism has led to an increased demand on those studying religion to help clarify and contextualise religious belief and practice in the public sphere. While many texts focus on the theoretical development of the subject, this book outlines a wider application of these studies by exploring the role of religiousstudies scholars and theologians as public intellectuals. -/- This collection of essays first seeks (...) to define exactly what makes an intellectual "public". It then goes on to deal with a few questions of concern: How do public intellectuals construct knowledge in religious and theological scholarship? What is the link between public intellectuals of higher education and their role in society? Do higher education institutions have a responsibility to endorse public intellectualism? -/- Looking at the individual and collective role of religiousstudies scholars and theologians in public life, this book will be of great interest to all scholars and academics involved in religiousstudies and theology across the academy. (shrink)
May of this jubilee year was marked, perhaps, by a record number of scientific meetings, in particular, in cities already traditional religiousstudies activity. International conference "Christianity is the basis of European civilization", scientific conference "Christianity and person" and the X International round table "History of Religions in Ukraine ".
Problems of the essence of religion, its place in the history of spiritual and cultural life of the Ukrainian people were not in the field of direct scientific interests of the famous Ukrainian philosopher, long-time director of the Institute of Philosophy by H.S. Skovoroda of NAS of Ukraine, academician Myroslav Popovych. He referred to them only when comprehending the history of culture in Ukraine, some in the analysis of the twentieth century as a bloody period of world history, some in (...) explaining the problems of being human. Thus the scientist considers religion as a component of culture, and it is a complex of material, spiritual, intellectual and emotional features of society, includes the basic rules of human existence, system of values, traditions and beliefs. The article deals with the religious factor in the life of the ancient Slavs, the role of the Bible in the formation of the religious consciousness of ancient Ukrainians, the nature and evolution of the Christian doctrine. The author analyzes Popovich's thinking about the perception of Christianity by the people's consciousness with its doctrine and rituals, about finding by Christians a balance between Eros and Thanatos, about austerity, holiness, etc. (shrink)
Science and education are different phenomena, but they must be closely interconnected. It is impossible to say that we currently have it in Ukraine. They are practically the process of their formation in parallel. What do we have here?
What is it that makes a student's answer correct or incorrect in ReligiousStudies? In practice, the standards of correctness in the ReligiousStudies classroom are generally applied with relative ease by teachers and students. Nevertheless, they are problematic. We shall argue that correctness does not come from either the students or the teacher believing that what has been said is true. This raises the question: what is correctness, if it does not come down to truth? (...) We propose, and examine, three rival solutions, each of which, to an extent, rationalises a fairly natural response to the problem. The first, the elliptical approach, says that correct contributions have some tacit content: they are elliptical for true sentences about beliefs. The second, the imaginative approach, seeks to replace appeals to truth and belief with an appeal to imagination, treating ReligiousStudies as a ‘game of make-believe’ in which teachers and students imaginatively engage with certain worldviews. The third, the institutional approach, locates the root of correctness in the practices of the ReligiousStudies institution, which include making endorsements of some judgements and not others. We show that the first of our proposed approaches encounters a number of significant objections. We find the second of our proposed approaches to be better, but the third is the most attractive, providing a direct, intuitive and comprehensive route through the problem of correctness. (shrink)
I don't know of any other book like it."--Wayne Proudfoot, Columbia University "This is a terrific book. -/- The essence of religion was once widely thought to be a unique form of experience that could not be explained in neurological, psychological, or sociological terms. In recent decades scholars have questioned the privileging of the idea of religious experience in the study of religion, an approach that effectively isolated the study of religion from the social and natural sciences. Religious (...) Experience Reconsidered lays out a framework for research into religious phenomena that reclaims experience as a central concept while bridging the divide between religiousstudies and the sciences.Ann Taves shifts the focus from "religious experience," conceived as a fixed and stable thing, to an examination of the processes by which people attribute meaning to their experiences. She proposes a new approach that unites the study of religion with fields as diverse as neuroscience, anthropology, sociology, and psychology to better understand how these processes are incorporated into the broader cultural formations we think of as religious or spiritual. Taves addresses a series of key questions: how can we set up studies without obscuring contestations over meaning and value? What is the relationship between experience and consciousness? How can research into consciousness help us access and interpret the experiences of others? Why do people individually or collectively explain their experiences in religious terms? How can we set up studies that allow us to compare experiences across times and cultures?Religious Experience Reconsidered demonstrates how methods from the sciences can be combined with those from the humanities to advance a naturalistic understanding of the experiences that people deem religious. (shrink)
The Department of ReligiousStudies is formed on an autonomous basis in the structure of the Institute of Philosophy by the decision of the Presidium of the National Academy of Sciences of Ukraine in June 1991 with the prospect of its transformation into an independent academic institution. The first director of the Department was Dr. Philos. Mr., O.S. Onischenko, Corresponding Member of the National Academy of Sciences of Ukraine. The Department includes departments of the philosophy of religion, sociology (...) of religion, the history of religion in Ukraine During the first three years, departments conducted research on the following topics: "Methodological Principles and Categorical Apparatus of ReligiousStudies"; "Contemporary Religious Situation in Ukraine: State, Trends, Forecasts"; "History of the Orthodox Church in Ukraine". Since 1994, they have been working on problems: "The phenomenon of religion: nature, essence, functionality"; "Religious activity in the context of social processes in Ukraine"; "Features and milestones of the history of Ukrainian Christianity". At the time, the research group on the history of theological thought in Ukraine studied the creative work of Metropolitan Petro Mohyla, a group on the study of neo-religions - investigated new religious currents and cults of post-socialist Ukraine, and a group on the history of Protestantism conducted a large-scale study of archival sources on the history of the Gospel-Baptist movement in Ukraine. In 1995, the Department employed 30 scientific staff. (shrink)
This study will focus on the birth of studies related to the domain of religion at the University of Cluj, starting with the interwar period, then following with the communist period. The paper aims to offer an exhaustive depiction of what has been done in the academic milieu from 1919 to 1989, concerning the domain of religion, excluding Theological studies. We tried to make the connection, from a historical perspective, between the changes supervened in the Romanian official, political (...) ideology and its representation in the University curricula, on the basis of the Annual Reports issued by the Rectors’ Office of the University of Cluj in the analyzed period of time. (shrink)
The Ukrainian Association of ReligiousStudies is a non-partisan, secular, non-governmental organization that unites voluntary scholars, religious scholars, theologians, and teachers of religiousstudies in educational institutions of Ukraine. Established in March 1993 and registered by the Ministry of Justice of Ukraine in July of that year. UAR has its organizations in 18 oblasts of Ukraine, as well as in the cities of Kyiv and Sevastopol. Membership in the Association is individual and collective.
In our literature, following Professor D. Ugrinovich, it is still customary to divide religiousstudies into theoretical and historical ones. It even found its name in the name of some religious departments, institutes. We will not discuss here the issue of the legitimacy of such a division. To me, the philosophy of religion is one of the disciplinary entities of religiousstudies, as is the history of religion. The main specificity of religiousstudies (...) is that it studies religion not as a whole, but as a whole, in the organic totality of all its components and functions. Religion appears to him not as a static phenomenon, but as a dynamic phenomenon. The subject of religiousstudies is a functioning religion, and this functioning occurs through the interaction and interplay of all its components, and not with the absolute extinction of something in it in the change of historical eras, because religion has a prehistoric meaning. (shrink)
With the publication of a book by a well-known Polish religious scholar, associate professor at the Jagiellonian University Institute of ReligiousStudies, Henrik Hoffmann, "History of Polish Studies in ReligiousStudies 1873-1939", it can be argued that Polish religiousstudies and scholars have become more sophisticated. religiousstudies. For the first time in Polish historiography, various information was collected about basic ideas developed by Polish religious scholars, one of the (...) most complete bibliographies of their works was submitted. This attention to the bibliography has its explanation: G. Hoffmann is one of the authors of the unique and worthy imitation of the project on the computer registry of all books and articles that have been published in Poland on religious issues. (shrink)
Any science should not be a thing-in-itself, a closed system of knowledge, which develops only on its own thinking ground and in closed, isolated communities from the realities of life. It should not serve as a field for speculative wits, which nowadays some people prefer, mainly religious youth, arranging online battles, self-defeating while gambling with the ones, that look: he who I am intelligent, how can I deal with even religious authorities and veterans. And the scientific works of (...) such critics have a little and do not even show some of their ability to write them. Is it, and what percentage is the publication of the Department of ReligiousStudies and what is it is that it is admired by the fact that it is supposedly the only academic institution for religiousstudies, because, look, in Lviv at the Museum of the History of Religion there is even the Institute of ReligiousStudies. The religiousstudies of the area of their publications now often selects only Internet pages, it becomes the path of searching and chewing of what someone has already said. But I note: it's too easy to criticize someone in science, but to create something in it is not simple and not for everyone under their own minds. Maybe therefore, considering the latter, O. Pushkin once more remarked: "Praise and libel are accepted indifferently and do not challenge the fool." We will not! Let them self-sacrifice be satisfied! (shrink)
In March this year is 20 years old Ukrainian Association of ReligiousStudies - all-Ukrainian secular public organization. UAR united on a voluntary basis scientists-religious scholars, teachers of religiousstudies disciplines of educational institutions, employees of museums, and other educational institutions of Ukraine. Membership in the Association is individual and collective. The work of UAR is based on public principles.
This is a multidisciplinary and multicultural study of traditional and contemporary terms and issues in religiousstudies. It “is intended as a guide for people who are seeking a more adequate understanding of the history as well as the contemporary significance of religion”. This work is neither a dictionary nor an encyclopedia. It is a collection of essays discussing terms meaningful to religion in its postmodern context. The essays are not intended to provide a basic outline for the (...) undergraduate. They are for the serious student or scholar who seeks an ongoing dialogue with what has been written in the past as it is transformed into future meaning. (shrink)
This essay advocates dual-inheritance theory for the renewal of ReligiousStudies. Not by Genes Alone , by Peter J. Richerson and Robert Boyd (2005), presents this approach in an admirably clear manner. To make my case, I survey the development of ReligiousStudies since the Enlightenment, with special attention to the American context. The historical survey brings us to the dawn of the twenty-first century, where ReligiousStudies is often unnecessarily limited to sui generis (...)ReligiousStudies and its postmodern critics. Neither approach engages regnant Darwinian theoretical frameworks of gene-culture coevolution productively. In this context, I situate the contributions of dual-inheritance theory as presented by Richerson and Boyd and offer examples of its utility for progress in ReligiousStudies, its ability to open cooperation across disciplinary boundaries, and its salutary demystification of religion as a culturally unique and coherent phenomenon. I conclude by addressing concerns scholars of religion might entertain regarding the issue of reductionism and how an emergent science of religion might contribute to the traditional concerns of religion-and-science dialogue as it has evolved in the English-speaking context. (shrink)
“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 specificity of particular (...) styles. I propose that they may be grouped in eight main categories of approaches: the theological approach, the historical approach, the psychological approach, the textual-literary approach, the comparative approach, the ritualistic-technical approach, the phenomenological approach and the cognitive approach. This proposal for methodological eclecticism is supplemented with another concept: perspectivism. The last part of the article deals mainly with topics found in a vast literature designated by the umbrella term “Kabbalah”, addressing especially the approach proposed by Gershom Scholem. (shrink)
Ethics for OCR ReligiousStudies: The Complete Resource for AS and A2 is the perfect guide for students taking AS and A2 courses in the OCR GCE ReligiousStudies specification. Ethics for OCR provides a rigorous and accessible introduction to both historical and contemporary ethical debates. Drawing on insights from recent examiners’ reports and mark schemes, and following the OCR course outline closely, Mark Coffey and Dennis Brown’s landmark book includes: - Up-to-date discussions of key debates (...) in religious ethics - Ethical theories set in their historical context - Attention given to contemporary developments in law, science, technology, and society - A thorough guide to writing the perfect exam answer - A detailed exposition of OCR’s assessment criteria and how best to meet them - Profiles of leading ethical, philosophical and religious thinkers, a chapter by chapter glossary, and helpful chapter summaries - Discussion points, activity boxes and past paper questions The most comprehensive book on the market, Ethics for OCR ReligiousStudies provides a rigorous and accessible introduction to both historical and contemporary ethical debates, including chapters on sexual and environmental and business ethics. Written with verve and clarity, the book’s user-friendly style and attention to detail will help students of all abilities to achieve their best. (shrink)