Suchergebnisse

The central claim of this book is that although the concept of religious freedom as a human rights concept is emblematic on the one hand, the concept is also problematic on the other, so that its implications are far from self-evident despite the ready acceptance the term receives as embodying a worthwhile goal. This book therefore problematizes the concept along legal, constitutional, ethical, and theological lines, and especially from the perspective of religious studies, so that religious freedom in the world could be enlarged in a way which promotes human flourishing.--

Leading scholars - including Peter Berger, John Esposito, Robert Wuthnow, Martha Nussbaum, Diana Eck, Stanley Hauerwas, and Miroslav Volf - examine the new religious pluralism and the challenges it poses for democratic societies on both sides of the Atlantic

Confronting Religious Violence begins with the premise that violence committed in God's name is always an act of desecration. A range of contributors come together to consider how a re-reading of the hallowed texts of Judaism, Christianity, and Islam might mitigate the militancy whereby group identity can lead to deadly conflict.

The advancement of marriage equality -- Evangelical Protestants and marriage equality -- Mainline Methodists and marriage equality -- Mainline Presbyterians, episcopalians and marriage equality -- Roman Catholics and marriage equality -- Religious minorities and marriage equality -- Understanding religious responses to marriage equality.

The article analyzes the social aspects of Hinduism as a combination of not only religious, but also mythological, legal and ethical concepts. They form, on the basis on which the social life of Indian society is largely organized. The author's analysis of the historical development of Hinduism shows that, despite the absence of a rigid organizational structure, it has an internal unity at the social, ideological and religious levels. Hinduism is united in a whole by sacred texts and the Pantheon of Gods, recognized by almost all its trends and schools, as well as the faith in karma — the causal relationship between the actions of an individual in past incarnations and his fate, character, position in society in the current incarnation, and reincarnation. The cornerstone of both the faith and the social component of the Hindu doctrine is the concept of classes and castes, which denote separate groups whose members have a common professional occupation, do not marry other groups, and do not even share meals with them. The article considers the hierarchy of classes that originated in India in the Vedic period, as well as the principles, primarily professional and regional, of the formation of modern castes.The author analyzes a set of religious prescriptions and cult practices that regulate the daily life of Hindus, the ritual side of Hinduism associated with the most significant events in human life. Special attention is paid to new practices of "redemptive rites", including asceticism, fasting, various methods of mortification of the flesh, and redemptive gifts. It is noted that the essence of Hinduism is not limited to its religious and ideological content. An organic integral part of it is a number of social institutions, legal and moral norms, social institutions and cultural phenomena. In this regard, Hinduism is not only and not so much a religion, but a way of life and holistic behavior, which can also have its own spiritual practice.

This volume brings together a unique collection of legal, religious, ethical, and political perspectives to bear on debates concerning biotechnology patents, or 'patents on life'. The ever-increasing importance of biotechnologies has generated continual questions about how intellectual property law should treat such technologies, especially those raising ethical or social-justice concerns. Even after many years and court decisions, important contested issues remain concerning ownership of and rewards from biotechnology - from human genetic material to genetically engineered plants - and regarding the scope of moral or social-justice limitations on patents or licensing practices. This book explores a range of related issues, including questions concerning morality and patentability, biotechnology and human dignity, and what constitute fair rewards from genetic resources. It features high-level international, interfaith, and cross-disciplinary contributions from experts in law, religion, and ethics, including academics and practitioners, placing religious and secular perspectives into dialogue to examine the full implications of patenting life.

The article examines in detail the problems associated with the development of Buddhism, which introduced a personal aspect to religion and embodied the idea of the need for compassion for all living beings. A special place is occupied by the analysis of the moral and social component of this religion. Buddhism is seen as a protest movement that originated in India and is directed against the frozen hierarchy, mechanical ritualism and greed of the Brahmins. This religion challenged the Brahmin hierarchy, appealing primarily to warriors, kings, and the mass of the free population. The Buddhist community was a brotherhood of mendicant monks who did not perform any rituals, but only showed people the way to salvation by the example of their lives. Buddhism is also one of the radical reformist teachings, not only intellectually, but also socially. He called people, first of all, to inner perfection, the last stage of which can be achieved only through kindness and benevolence to all living beings. The central point of this article is devoted to the debate about the reality of the Buddha's existence, his teaching and the transformations of this teaching. A significant place is given to the description of the way of life of Buddhist monks, the relationship within the Buddhist community and with the laity. The reasons for the attractiveness of Buddhism and its easy adaptability to other religious doctrines are substantiated. The possibilities of transformation of Buddhism, including within the framework of syncretic creeds, as well as in the activities of totalitarian and pseudo-religious sects, are shown. Examples of the politicization of this religion and its inclusion in the activities of fundamentalist organizations are given.

Frontmatter -- Contents -- Acknowledgments -- Introduction -- Part I. Rethinking Authority in an Era of Media and Religious Change -- Chapter 1. Religious Authority in the Media Age -- Chapter 2. The Media and Religious Authority from Ancient to Modern -- Chapter 3. Media and (Vicarious) Religion Two Levels of Religious Authority -- Chapter 4. Religious Authority and Social Media Branding in a Culture of Religious Celebrification -- Part II. Case Studies -- Chapter 5. Satellite Publics Moral Identity and New Media in Moroccan Islam -- Chapter 6. Examining All the Realms of Nature Evidence, Insight, and the Quest for Knowledge in Modern Thailand -- Chapter 7. Cyber Memorial Zones and Shamanic Inheritance in Korea -- Chapter 8. Baadaass Mamas Race, Sex, and Afro-Religiosity in Sankofa -- Chapter 9. Techno-Vodou Transnational Flows in the Spiritual Marketplace -- Chapter 10. Evangelical Media for Youth and Religious Authority in Brazil -- Chapter 11. The Authority of the Image Sex, Religion, and the Text/Image Conflict in Craig Thompson's Blankets -- Afterword. The Media and Religious Authority -- Contributors -- Index

The basis of Chinese religious culture, and with that many aspects of daily life, was the threat and fear of demonic attacks. These were inherently violent and could only be counteracted by violence as well - even if this reactive violence was masked by euphemisms such as execution, expulsion, exorcisms and so on. At the same time, violence was a crucial dimension of the maintenance of norms and values, for instance in sworn agreements or in beliefs about underworld punishment. Violence was also an essential aspect of expressing respect through sacrificial gifts of meat (and in an earlier stage of Chinese culture also human flesh) and through a culture of auto-mutilation and ritual suicide. At the same time, conventional indigenous terms for violence such as bao 暴 were not used for most of these practices since they were not experienced as such, but rather justified as positive uses of physical force.