Suchergebnisse

This publication contains presentations from the workshop "Identity and Pluralism" held at Linköping University in Sweden in June 2008. ¨The first article by Reevany Bustami, Ellisha Nasruddin and Sarmila Md Sum offers a critique of the 'diversity and inclusion' discussions in the present CSR discourse. In doing so, it seeks to expand the parameters of diversity to include the broader community as well as the supply chain networks within which companies exist. It also examines the issues of diversity and pluralism within the context of multi religious and multi ethnic Malaysian society as well as the continuing debates of affirmative action originated from Malaysia's New Economic Policy (NEP). In their essay on pluralism in Malaysian higher education Ellisha Nasruddin, Reevany Bustami and Ng Sen Fa discuss: 1) key future trends/alternatives within higher education and their cross-impacts; 2) how these trends/alternatives may create undesirable or desirable impact on ethnic pluralism; and 3) roadmap(s) for transformation within higher education vis-a-vis ethnic pluralism. What is the role of Christian churches in Malaysia? Göran Wiking discusses the isolationist characteristics inherent in some Malaysian churches and denominations. Secondly, a brief analysis of the phenomenon is attempted: is this a genuine or just a perceived impediment to national integration? Are there in fact indicators to the contrary, whereby a certain degree of ethnic isolation can serve to strengthen identity and foster more wholesome members of the society at large? Göran Collste discusses one aspect of Malaysian political pluralism; the policy of affirmative action. Affirmative action is favouring Malays and to be Muslim is one of the requirements for being beneficiary of affirmative action. He points at some problems for the policy of affirmative action in a time with increased religious tensions and an increased emphasis on religious affiliation as identity marker. What are the conditions for a real dialogue between members of different ethnic and religious groups? Peter Gan argues that openness to transformation by the other is not strictly speaking an ethic of reducing the other to the self. Rather, it is an orientation that is predicated upon a symmetric self-other relation. In exploring this form of openness, the author attempts to unravel the intricacies embedded within the dialogic process which permeates interethnic, particularly interreligious relations. The concept "secular state" is nowadays often used in both everyday discourse and scholarly debate. Often it comes with normative connotations; that the democratic state should be secular. However, the exact meaning of the concept is not clear. In his essay Marcus Agnafors examines different meanings of the concept "secular state". He also discusses some arguments commonly presented in support of the idea that the state should, in some sense, be secular. Finally, Anne-Christine Hornborg's essay deals with the struggle for identity by an Indian tribe in Canada. She discusses the impact of the so called residential school on contemporary Mi'kmaq life worlds and identities, drawing on interviews from fieldworks conducted in Cape Breton, Nova Scotia. ; Authors participating in this publication apart from the editor: Reevany Bustami, Ellisha Nasruddin, Sarmila Md Sum, Ng Sen Fa, Göran Wiking, Peter Gan, Marcus Agnafors and Anne-Christine Hornborg.

Religion und Wertorientierung.

Unter dieser Studien-Nr. sind die Daten der drei sog. Hauptstudien
archiviert. Die Hauptstudien stellen drei Befragungsdurchgänge dar, die
z.T. für methodische Experimente genutzt wurden. Die Fragen sind in
allen Befragungen identisch, bis auf die beschriebenen Unterschiede.

Themen: Einstellung zur Umwelt: Bereitschaft einen Teil des Einkommens
für die Umwelt auszugeben; katastrophale Folgen des menschlichen
Eingreifens in die Natur; durch menschlichen Erfindungsreichtum bleibt
die Erde bewohnbar; Selbstregulierung der Natur gleicht die Einflüsse
der modernen Industrienationen aus; ökologische Katastrophe
unausweichlich; Wichtigkeit der Lebensbereiche (Arbeit, Familie,
Freunde und Bekannte, Freizeit, Politik, Religion, ehrenamtliche
Arbeit, Gesundheit); Selbsteinstufung der Religiosität (Skalometer);
Konfession, Kirchgangshäufigkeit; Wichtigkeit religiöser Feiern bei
Geburt, Hochzeiten und Beerdigungen; Verhältnis von Kirche und Politik
(Kirchenoberhäupter sollten nicht versuchen, die Wahlentscheidung der
Leute zu beeinflussen; Kirchenoberhäupter sollten nicht versuchen, die
Entscheidungen der Regierung zu beeinflussen); Glaube und Wissenschaft
(zu großes Vertrauen in die Wissenschaft); Religionen als Quelle von
Konflikten; Intoleranz der Strenggläubigen; Beurteilung der Macht der
Kirche und religiöser Organisationen; Gottesglauben.

Demographie: geboren im heutigen Deutschland; Bundesland des
Geburtsorts; wenn nicht im heutigen Deutschland geboren: seit wann lebt
der Befragte in Deutschland (Jahr); wo hat der Befragte während seiner
Jugend vorwiegend gelebt; wenn Befragter während seiner Jugend in
Deutschland gelebt hat: Bundesland; Staatsbürgerschaft; Bereitschaft in
eines der neuen oder eines der alten Bundesländer zu ziehen;
Bereitschaft in ein anderes EU-Land zu ziehen; Ortsverbundenheit;
bisherige regionale Mobilität; Kontakt zu in Deutschland lebenden
Ausländern; Kontakt zu Deutschen (wenn Befragter kein deutscher
Staatsbürger); Einstellung zu Zuwanderung nach Deutschland (Zuwanderer
derselben bzw. einer anderen Volksgruppe/ethnischen Gruppe und von
Zuwanderern aus den ärmeren Ländern außerhalb Europas); Zuwanderung
positiv für die Wirtschaft; Zuwanderung als Bereicherung kulturellen
Lebens; Zuwanderung macht Deutschland zu einem besseren Ort;
Einschätzung der Diskriminierung von bestimmten Gruppen in Deutschland
(ethnische Herkunft, Geschlecht, sexuelle Orientierung (z.B. Schwul-
oder Lesbischsein), Alter, Religion oder Glaubensbekenntnis,
Behinderung). Selbsteinstufung der Sorgfältigkeit bei der Beantwortung
des Fragebogens (nicht in Hauptstudie 1 gefragt); Beurteilung der
Befragung (interessant, abwechslungsreich, wichtig für die
Wissenschaft, lang, schwierig, zu persönlich); Unterbrechung der
Befragung; persönliche Anmerkungen zur Befragung.

Zusätzlich vercoded wurde: Höhe des Incentives für den
Befragten.

1 A Crisis in Moral Philosophy: Why Is the Search for the Foundations of Ethics So Frustrating? -- Ethics, Foundations, and Science: Response to Alasdair MacIntyre -- 2 Moral Autonomy -- 3 The Concept of Responsibility: An Inquiry into the Foundations of an Ethics for Our Age -- 4 From System to Story: An Alternative Pattern for Rationality in Ethics -- 5 Can Medicine Dispense with a Theological Perspective on Human Nature? -- Kant's Moral Theology or a Religious Ethics? -- A Rejoinder to a Rejoinder -- 6 Theology and Ethics: An Interpretation of the Agenda -- Response to James M. Gustafson -- Rejoinder to Hans Jonas -- 7 The Moral Psychology of Science -- 8 The Poverty of Scientism and the Promise of Structuralist Ethics -- 9 Natural Selection and Societal Laws -- 10 Evolution, Social Behavior, and Ethics -- 11 Attitudes toward Eugenics in Germany and Soviet Russia in the 1920's: An Examination of Science and Values -- 12 Are Science and Ethics Compatible? -- 13 How Can We Reconnect the Sciences with the Foundations of Ethics? -- The Multiple Connections between Science and Ethics: Response to Stephen Toulmin.

The exact relationship between religiosity and moral values is understudied, and it is unclear what the process of secularization means for the morality of Europeans. Previous research shows that religion is associated with low levels of political and economic development. A potential explanation is that religion provides an alternative moral authority to the authority of the state. Using data from four waves of the European Values Study (EVS) 1981-2008, I analyze attitudes to personal autonomy (vs tradition) and self-interest (vs social norms) in a multilevel model of 48 European countries. The results show that religious decline has been accompanied by an increase in autonomy values, but not self-interest, that the relationship between religion and morality is stronger in more religious countries, and that it has declined since the 1980s. We also show that religiosity is more negatively associated with self-interest among people with low confidence in state authorities.

AbstractThe exact relationship between religiosity and moral values is understudied, and it is unclear what the process of secularization means for the morality of Europeans. Previous research shows that religion is associated with low levels of political and economic development. A potential explanation is that religion provides an alternative moral authority to the authority of the state. Using data from four waves of the European Values Study 1981–2008, I analyze attitudes to personal autonomy (vs tradition) and self-interest (vs social norms) in a multilevel model of 48 European countries. The results show that religious decline has been accompanied by an increase in autonomy values, but not self-interest, that the relationship between religion and morality is stronger in more religious countries, and that it has declined since the 1980s. We also show that religiosity is more negatively associated with self-interest among people with low confidence in state authorities.

pt. 1. Acknowledging soul and spirit. Park it at the office door. The unacknowledged soul of corporate America. A strange but formidable alliance. Barriers to studying and defining spirituality -- pt. 2. Auditing soul and spirit. The divided soul of corporate America -- pt. 3. Models for fostering spirituality -- pt. 4. Taking over your company for Christ. The religion-based organization. Called to spirituality : the evolutionary organization. Shaking off addiction : the recovering organization. For the betterment of society : the socially responsible organization. We are family. The values-based organization -- pt. 4. A plan for spiritual development. Best-practice model