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Des analyses sur les principes fondamentaux qui encadrent juridiquement la liberté de religion. L'auteure retrace l'histoire de la liberté religieuse et s'appuie sur trois aires culturelles dans le monde pour interroger sa dimension universelle. Le cas français est plus particulièrement examiné

In 2004, pollsters found that an individual's level of religious commitment and activity was the primary indicator of voting behavior. Evangelical Christians turned out in record numbers and moral values was identified as the most important issue influencing voter choices. This article examines the role of religion in the 2004 presidential contest. It examines the social and political context and constituency for religious issues, direct appeals, strategies and tactics of the campaigns, and concludes with a more detailed analysis of the impact of religion in the presidential campaign.

The early-modern philosopher Benedict de Spinoza was rejected by the Jewish community of his day, but his thought contains, and critiques, Jewish and Christian ideas. This re-interpretation foregrounds the concept of democracy, showing that Spinoza's theories of the Bible, religion, politics, and philosophy involve a thorough rejection of elitist distinctions

"Culture and the Cognitive Science of Religion is the first book to bring together cultural psychology and the cognitive science of religion (CSR). Containing much-needed discussion of how good research should do more than simply follow methodological prescriptions, this thought-provoking and original bookoutlines the ways in which CSR can be used to study everyday religious belief without sacrificing psychological science. Cresswell's pragmatist approach expands CSR in a radically new direction. The author shows how language and culture can be integrated within CSR in order to achieve an alternative ontogenetic and phylogenetic approach to cognition, and argues that a view of cognition that is not based on modularity, but on the dynamic connection between an organism and its milieu, can lead to a view of evolution that makes much more room for the constitutive role of culture in cognition. As a provocative attempt to persuade researchers to engage with religious communities more directly, thebook should be essential reading for academics, researchers and postgraduate students, as well as psychologists interested in the cognitive science of religion, theological anthropology, religious studies and cultural anthropology."--

This paper argues for an interdisciplinary approach within the study of religion and conflict. Using a religious studies framework, it demonstrates that tools from human geography, peace studies, and the theology of religions can be used to shed light on the intractability of conflicts where religion is not "innocent". Within human geography, the spatial dimension of individual and communal identity, most particularly the concept of "mythical space", can illuminate the non-empirical, affective factors that condition attitudes to religious and ethnic others. Similarly, within the theology of religions, the typology of exclusivism, inclusivism, and pluralism can aid understanding of tendencies within all human communities, religious and non-religious, when faced with perceived threats from significant others. Two case studies, Sri Lanka and Israel/Palestine, are examined through this interdisciplinary approach, using illustrative "moments" within each conflict. Both highlight the affective power of primal imaginaries that are informed by narratives about religion, land, and identity. Without dismissing the importance of political and economic factors in the arising of conflict, this paper argues that it is not enough to analyse these factors alone. Other disciplines are necessary and this paper argues for two important examples: human geography and the theology of religions.

Gegenstand des Beitrags sind Vorstellungen von Wissenschaft und Religion bei einfachen Leuten wie bei Angehörigen der Elite in einer Gesellschaft europäischer Siedler zu Beginn des 20. Jahrhunderts. Auf der Basis einer Fallstudie über Experimente und Gebete mit dem Ziel des Regenmachens in North Otago, Neuseeland im Jahr 1907 sollen zwei verbreitete Paradigmen über die neuseeländische Gesellschaft in Frage gestellt werden: zum einen die Auffassung, dass der wissenschaftliche Rationalismus der Religion automatisch feindselig gegenüberstand, und zum anderen die Auffassung, dass die wissenschaftlichen Vorstellungen des frühen 20. Jahrhunderts die Gesellschaft Neuseelands säkularisierten. Die Einwohner von North Otago sahen Gebete und Experimente als komplementäre Wege zur Erreichung desselben Ziels. Es gab keine hermetische Trennung zwischen Säkularem und Profanem. Das Regenmachen bietet darüber hinaus eine faszinierende Möglichkeit, unterschiedliche Auffassungen von Wissenschaft zu untersuchen. Während die lokale Bevölkerung den Einsatz von Sprengstoffen zur Erzeugung von Regen enthusiastisch begrüßte, lehnten die Meteorologen solchen Methoden aus unwissenschaftlich und amateurhaft ab und versuchten damit, die Legitimität ihrer eigenen Profession zu steigern. Die Reaktion auf das Regenmachen mittels Gebeten und Experimenten in North Otago unterscheidet sich beträchtlich von der Reaktion in anderen Gesellschaften wie England und Australien, wo man zu ähnlichen Mitteln griff. Diese Unterschiede spiegeln die besonderen sozialen und kulturellen Merkmale jedes Landes und im Fall Neuseelands das höhere Maß an religiöser Toleranz und sozialen Chancen wider. (ICEÜbers)

For the past three decades, conservative Christian Americans have enjoyed a great deal of scholarly attention. Historians have produced rich accounts of the evangelical conquest of early America, the twentieth-century rise of the Christian Right, and the advent of the culture wars. They have gleefully overturned the consensus historians' confidence in America's unifying liberal impulse. They have refuted the prophets of secularization who once foretold the demise of organized religion. In the process, they all but abandoned the archives of mainline denominations—where generations of their colleagues once toiled in order to trace the histories of the mainline Protestant establishment—for the missions, ministries, and megachurches of ascendant evangelicals. The study of liberal religion has come to seem like the brittle great-aunt of American religious historiography, wheezing at the margins as her younger and more boisterous relations take center stage. She is still alive, barely—but some whisper that in her old age she has become rather boring.

One of the central themes in the American history is the interaction between white and black cultures, both in the nineteenth and twentieth centuries of America. The religion perfectly reflects this interaction. As Campbell notes, African American religion has been extremely important both for American religious culture as a whole, and for the black community itself. When freedmen withdrew from white-dominated churches and formed their religious institutions, black churches, they quickly occupied a central position in African Americans' lives. They became the chief social and cultural institutions which blacks made and operated for themselves, and therefore were necessary in promoting a sense of communal purpose. They provided the organizational structure for most activities of the community: economic, political, and educational as well as religious. This article overviews the processes out of which the black church formed as an independent institution, that served as a unifying, powerful and stimulating instrument for the African American community's future advancements and struggle for equality.

El autor rebate las tesis del historiador Samuel P. Huntington, quien sostiene que el próximo siglo será caracterizado por lo que él denomina "guerras de civilizaciones" —que no son otra cosa que guerras de religiones— entre la civilización cristiana occidental, la islámica meso- oriental y la china oriental. Analiza algunos casos de supuestos conflictos religiosos —incluyendo aquellos que se sustentan en las tesis de la "limpieza étnica"— acaecidos en regiones como Serbia, Rusia y Polonia, principalmente. Plantea que estos choques violentos son, más bien, de índole político-nacional que religiosa, y que este último elemento ha sido más un pretexto e instrumento que causa y motor de las guerras. En lugar de las tesis culturalistas de Huntington, el doctor Meyer aboga por una que integre en su explicación tres factores básicos para la misma: cultura, política y economía. Concluye que la religión bien entendida no lleva nunca a la guerra santa; antes bien, conduce al (re)conocimiento del otro.

Bau und Entstehung des Weltalls -- Geschichtliche Bemerkungen -- Vom Planetensystem -- Entfernungen im Weltraum. -- Größe der Fixsterne -- Sternspektren -- Entwicklung und Alter der Sterne -- Die Herkunft der von der Sonne und den Fixsternen ausgestrahlten Energie -- Doppelsterne -- Sternhaufen -- Veränderliche Sterne -- Die Milchstraßensysteme -- Über Größe, Alter und Entstehung unseres Weltalls -- Naturwissenschaft, Technik und Religion.

Frontmatter -- Inhalt -- Anlass -- Zum Anfang: Eine Welt ist keine Welt -- 1. Religiosität und Erlösung -- 2. Erlösungsmüde Welt -- 3. Hervortreten des Mals -- 4. Stigma als Heilszeichen -- 5. Skala des Zeigens -- 6. Stachel des Todes -- 7. Unerlöst -- Zum Schluss: Eine Welt ist eine Welt -- Anmerkungen -- Literatur -- Backmatter