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Ce mémoire traite de la question de la légitimité et de la nécessité d'un cours de religion dans l'enseignement public au sein d'un État démocratique et laïque. L'État laïque est une organisation politique dans laquelle les institutions religieuses et les institutions politiques sont mutuellement indépendantes. Cette indépendance implique que l'État doit être neutre par rapport aux différentes confessions. La question de ce mémoire est donc celle de savoir si, dans un État laïque, l'enseignement religieux dans les établissements scolaires publics ne porte pas atteinte aux principes de laïcité et de neutralité religieuse. Je montre dans ce travail que loin de transgresser ces deux principes, un cours de religion confessionnel dans l'enseignement public favorise l'intégration citoyenne et l'épanouissement personnel des élèves. Je montre également que cette thèse est liée aux finalités mêmes de l'éducation et aux objectifs d'un cours de religion. ; Master [120] en philosophie, Université catholique de Louvain, 2018

Religion, especially in its institutionalized church form, has always prescribed universal love and brotherhood and proscribed against killing and violence. Yet the institu tionalized church has always rationalized and come around to the support of the war and institutionally organized killing by its national community. This disparity between religious norms and practice has historically disturbed idealists and intrigued students of religion. This paper is concerned with how a universalistic religion confronts and resolves the dilemma of war vis-a-vis a particularistic socio-political system. It discusses (1) the theoretical bases for the non-pacifist attitudes and behavior of the institutional churches within the framework of the sociological 'Church-Sect' concept, and (2) the available data to lend support to the major hypothesis, that the church as a social institution ( as opposed to the sect) is both reflective and supportive of society's values and practices and that the church, therefore, functions primarily as an agent of conservation rather than as an agent of social change. These postulates are strongly supported by four sets of data and empirical evidence. The first fully supports the implication that outright opposition to war - conscientious objection - would be more evident in the sects than the churches. The second study supports the thesis that the church, through the chaplaincy system, resolves the value conflict in favor of society in a manner to support the values and objectives of the socio- political system in war. The third study supports the postulate that the church is ac commodative in that its stand on social issues depends largely upon the mood and senti ment of its parishioners rather than standing upon its own religious values. The last set of evidence sheds light on the thesis that the church remains essentially a conservative force by compartmentalizing its radicalism within the campus ministry - i.e., the church is a conservative rather than change-inducing agent vis-a-vis society.

Die positive Wirtschaftsentwicklung in Indien hat zu einem Wiedererwachen sozialer, politischer und religiöser Identitäten geführt, die oft miteinander in Konflikt stehen: Kaste und Hinduismus. Wenn die Interessen der Armen in eine integrative Politik übersetzt werden, könnten die Wirtschaftsreformen auf ein belastbareres Fundament gesetzt werden. Indiens Teilhabe an Asiens funktionaler Integration würde dann vielversprechender, sein Demokratisierungsvorsprung gegenüber China würde überzeugender wirken. (ICE2)

Der Beitrag untersucht das Phänomen, daß Jugendliche oder Erwachsene sich ohne die Möglichkeit des Bezugs auf familiale Traditionalität plötzlich freiwillig und in voller Unabhängigkeit von Sektenrekrutierung in einer neuen Weise religiös und traditionsbewußt orientieren. In der Fallstudie wird diese Fragestellung noch besonders zugespitzt, weil es zugleich um eine Gender-Problematik geht, insofern Mädchen oder Frauen, die sich für eine Traditionalisierung entscheiden, sich freiwillig in eine Situation der Ungleichheit der Geschlechter begeben. Es erweist sich, daß Mangel an Traditionswissen biographisch als Verlust von Wahlmöglichkeit rekapituliert wird. Auf diese Weise wird die Paradoxie erklärbar, daß in der Umgebung eines laizistisch-liberal orientierten Elternhauses, wo kein "verpflanztes" traditionales Milieu mehr vorhanden ist, die Tradition orthodoxer religiöser Orientierung neu gebildet wird. (pre).

Our paper analyzes the impact of culture and religion on tax evasions in the Czech Republic, which represents one of the most atheistic countries in Europe, and a very interesting example of attitudes to the church and religion, as well as the influence of religion on the social and economic aspects of everyday life. Our results suggest that, in the Czech Republic, religion plays the role of tax compliance, but only through a positive effect of visiting the church. National pride supports tax morality while trust in government institutions and attitudes towards government are not associated with tax compliance. These results suggest that the Czech Republic is no different from other countries regarding the relationship between religion and tax compliance. Moreover, the role of government as the authority for improving tax compliance is different from what is observed in other countries.

AbstractRecent years have seen increasing interest in the potential of religion for peacemaking. This article conceptualizes the role of religious actors in peacemaking, starting from a distinction among three facets of religion: its normative aspect, its relationship to identity, and its organizational function. Each may feed into the emergence or escalation of conflict, and each is in itself transformed through exposure to armed conflict. Similarly, each facet forms part of the peacemaking potential of religious actors in various ways. Focusing on the identity aspect of religion, along with the extent to which a given identity is shared by both the broker and conflictual parties, we suggest that religious brokers may be of three distinct types: the "liaison," the "coordinator," and the "representative."