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"Die ökonomische Forschung nutzt bei der Analyse der Religion im Wesentlichen zwei Herangehensweisen. Der erste Ansatz beschäftigt sich mit dem Einfluss der Religion auf die Wirtschaft. Die Religionen beinhalten ein Wertesystem, welches ökonomische Einstellungen und die Produktion beeinflussen. Innerhalb des zweiten Ansatzes wird religiöses Verhalten mit Hilfe ökonomischer Modelle erklärt. Diese zeigen, wie Individuen Nutzen aus Religion ziehen können. Die moderne Glücksforschung ermöglicht es des Weiteren, den Einfluss von Religion auf das subjektive Wohlbefinden empirisch zu messen. Wir bestätigen die positive Korrelation von Religion und Glück für die Schweiz und zeigen, dass vor allem der positive Effekt des Kirchgangs auf das Wohlergehen robust und beträchtlich ist." (Autorenreferat)

Race -- chapter 1. What you should know about the history of race / Sylvester A. Johnson -- chapter 2. Religion and the racial status quo / Corey D. B. Walker -- chapter 3. Religion's challenge to racism / Paul Harvey -- chapter 4. Ongoing issues and concerns / Jennifer Harvey -- Gender -- chapter 5. What you should know about the history of gender / Monica R. Miller -- chapter 6. Religion and the gender status quo / Mary McClintock Fulkerson -- chapter 7. Religion's challenge to gender discrimination / Susan Abraham -- chapter 8. Ongoing issues and concerns / Michelle M. Lelwica -- Class -- chapter 9. What you should know about the history of class / Keri Day -- chapter 10. Religion and the class status quo / James W. Perkinson -- chapter 11. Religion's challenge to classism / Jason A. Springs -- chapter 12. Ongoing issues and concerns / Joerg Rieger -- Environment -- chapter 13. What you should know about the history of environmentalism / Anne Marie Dalton -- chapter 14. Religion and the human's relationship to the world / Roger S. Gottlieb -- chapter 15. Religious ethics of food and water / Christiana Z. Peppard -- chapter 16. Ongoing issues and concerns / Lois Ann Lorentzen -- Humans in the future -- chapter 17. Transhumanism and the study of religion / Clay Farris Naff -- chapter 18. Futurism and the study of religion / Laura Ammon.

chapter 1. Accessing the sacred through the five senses / Ori Z. Soltes -- chapter 2. Beauty and religion / Bryan S. Rennie -- chapter 3. The human figure in religious art / Diane Apostolos-Cappadona -- chapter 4. The communicative agency of religious architecture / Thomas Barrie -- chapter 5. Dance as religious studies / Angela Yarber -- chapter 6. The material religion of film / Sheila J. Nayar -- chapter 7. Music and sound as an entry point into religious studies / Jason C. Bivins -- chapter 8. Religion, evolving media, and distant suffering / Jolyon Mitchell, Joshua Ray -- chapter 9. Performing devotion as a mode of religious study / Jill Stevenson -- chapter 10. Photography and religion / Rachel McBride Lindsey -- chapter 11. Sacred place / Crispin Paine -- chapter 12. Relics and rituals / Diane Apostolos-Cappadona -- chapter 13. Objects of religious belief and practice / Leonard Norman Pimiano -- chapter 14. Beauty is the color og truth / Ronald Y. Nakasone -- chapter 15. Exhibiting the sacred / Rowena Loverance -- chapter 16. Exhibiting Christian art / Jennifer Sliwka -- chapter 17. Exhibiting outsider art / Jerry Cullum -- chapter 18. Reviewing the religious in art / Menachem Wecker.

When one considers the results of social scientific surveys, secularisation in Germany seems to be a more or less linear process of erosion of what is traditionally named religiosity. The percentage of citizens who affirm that they are "religious", believe in God or otherworldly beings, hope for life after death or participate regularly in the praxis of a religious community has been – by and large – steadily declining for decades. This decline has occurred over the succeeding generations: The younger the generation, the fewer "religious" people in it. But the process of secularisation is apparent not only in this persistent quantitative shrinkage from generation to generation. Above all it also manifests itself – this is the thesis of the article – in the transformation of the habitus formations and contents of faith of the generations.
The essence of ongoing secularisation naturally is reflected most clearly in its contemporary state of development which is represented in the youngest adult generation. Therefore the analysis of this generation is particularly interesting for the sociology of religion. But the article does not confine to analyze this generation. After indicating some basic premises of the sociology of generations and the notion of secularisation presupposed in this paper, the succession of generations in Germany is outlined hypothetically, from the so-called generation of '68 to the youngest adult generation, concluding with some remarks about the progress of secularisation.

Bibliography: leaves 124-129. ; The concept of religion in South Africa has been distorted by religious and racial prejuidices. This problem is particularly evident in public schools South African schools have taught Christianity as the only authentic religion, in fact as the only truth. Black parents have not been given a choice of religion for their children. The white government has decided for them Based on the assumption that Christianity is the only legitimate religion, the state has suppressed African indigenous religion at every level of society, but especially in the schools. The thesis examines the indigenous beliefs and practices of the black people in South Africa which were suppressed by Western culture and Christianity. It reveals all the distortions about African Religion by the outside researchers in order to uproot the black people from their way of life so as to colonise them. As a result all the black children are taught to regard Christianity as a "Religion" and their own religion as "culture", the implication being that blacks had no religion until the white man came with Christianity. The thesis also investigates the feelings of the black people about recovering their indigenous religion by having it as a subject in schools. The results reveal that the majority of blacks never dissociated themselves with their religion. Although most are Christians in principle, deep down they practise their own religion. It has also been discovered that there are great lamentations amongst most blacks over the "loss" of some of the indigenous practices. Most have felt alienated from their heritage and identity. It is therefore the interest of the blacks in South Africa that African Religion be taught in schools.

Front Matter -- Copyright Page /Pål Repstad -- About the Authors /Pål Repstad -- Introduction /Pål Repstad -- Recent Developments in the Sociology of Religion: Theories and Approaches /Pål Repstad -- Religious Diversity: Sociological Issues and Perspectives /James A. Beckford -- From Theories of Secularization and Return of Religion to Religious Complexity /Inger Furseth -- Social Semiotics in the Study of Religion /Anne Løvland -- More Dialogue between Approaches: Everyday Religion and Political Religion /Pål Repstad -- Religious Practices in the Framework of Ash Scattering and Contact with the Dead /Ida Marie Høeg -- Methodological Challenges to the Study of Religious Peacebuilding /Tale Steen-Johnsen -- Normativity and Empirical Studies: Sociology of Religion in a Wider Context /Pål Repstad -- Sociology of Religion in Contexts: Institutional Constraints and Personal Beliefs /Pål Repstad -- Empirically Informed Theology /Jan-Olav Henriksen -- Empirically Informed Ethics /Paul Leer-Salvesen -- Hell, Perdition and Feelgood /Pål Repstad -- Research Notes from Young Norwegian Sociologists of Religion /Pål Repstad -- Camping with God and Goffman /Irene Trysnes -- From Sin to a Gift from God /Nils Martinius Justvik -- Street Religion: Faith among Romanian Beggars /Tomas Rasmussen -- A Pilgrimage in the Mountains /Kristina Røynås Grundetjern and Pål Repstad -- Preaching at Funerals /Bjarte Leer-Helgesen -- Back Matter -- Name and Subject Index /Pål Repstad.

The scientific study of religions began with M. Muller's investigation of mythology, which accounted for them as due originally to linguistic confusion in the description of natural processes. This was challenged by alternative hypotheses tracing the origins of religion to the animist belief that all objects have souls, or to various preanimistic sources. Gradually, the importance of materials from historical ethnology came to be recognized. By the end of the nineteenth century, three fields had emerged as sources of studies in this field, all focused on the relation beween myth & ritual: classical studies, anthropology, & Old Testament studies. Psychoanalysis contributed to the study of religion in particular by its stress of unconscious meanings of actions & symbols. Sociological, ethnological, & interdisciplinary approaches have also been important. It is now generally recognized that it is impossible to define the origin of religion, & that the results of such varied disciplines as history, sociology, psychology, & phenomenology must be synthesized to understand religious forms. W. H. Stoddard

Religion has had a profound influence on the geography, culture, politics, and artistic life of Sydney. While religion has mostly been a conservative force, preserving traditions transported from home societies, it has also reflected the setting and people of Sydney, its harbour, bushland and suburbs. This article reviews the history of religion in Sydney and the role it has played in the lives of those who have made their home here.

The process of Globalisation has subjected cultures, religions and societies or communities of the world to fundamental changes, which are primarily characterised and conditioned by new communication technologies, migration, worldwide exchange of goods and capital. This development has led to the rise of plural societies, which not only mean chances and opportunities but also a potential of threat for the future of humanity. Subsequent to this development this international conference addresses the question of how living together in a global age could succeed and be fruitful. Im Zuge des Globalisierungsprozesses befinden sich alle Kulturen, Religionen und damit alle Gesellschaften der Welt in einem grundlegenden Wandel, der vor allem durch neue Kommunikationstechnologien, Migration, weltweiten Austausch von Kapital und Gütern bedingt ist. Diese Entwicklung hat zur Entstehung pluraler Gesellschaften geführt, die nicht nur eine Chance, sondern auch ein Bedrohungspotenzial für die Zukunft der Menschheit bedeutet. Vor diesem Hintergrund stellt sich für die Tagung die Frage, wie ein Zusammenleben der Menschen in einer zunehmend multireligiösen und multikulturellen Welt gelingen kann

Both the critical & the systemic perspectives that currently inform the sociology of religion deal with the connection between myth & reality in contemporary society, but neither is sufficiently forceful to sway scientific opinion. The critical view, as articulated by Roland Robertson (Meaning and Change. Explorations in the Cultural Sociology of Modern Societies, New York: New York U Press, 1978), argues that present-day reality has little to do with myth, even in fragmented form; although it holds that as individuals mature, they may be attracted to various mythic presentations. A systemic orientation, as held by Sabino Acquaviva (The Decline of the Sacred in Industrial Society, Oxford, England: Basil Blackwell, 1979) maintains that sacred beliefs can be integrated into secular society through institutions (eg, the U & the law). Another distinction is observed in priestly & prophetic methodological approaches (eg, to language). Sociologists, who use a combination of theoretical & methodological approaches, need to be aware of the persistence of myth in nonscientific social reality. D. Dunseath.

The liberal enlightenment as well as the more radical left have both traditionally opposed religion as a reactionary force in politics, a view culminating in an identification of the politics of religion as fundamentalist theocracy. But recently a number of thinkers-Agamben, Badiou, Tabues and in particular Simon Critchley-have begun to explore a more productive engagement of the religious and the political in which religion features as a possible or even necessary form of human emancipation. The papers in this collection, deriving from a workshop held on and with Simon Critchley at the University of Texas at San Antonio in February 2010, take up the ways in which religion's encounter with politics transforms not only politics but also religion itself, molding it into various religions of politics, including not just heretical religious metaphysics, but also what Critchley describes as non-metaphysical religion, the faith of the faithless. Starting from Critchley's own genealogy of Pauline faith, the articles in this collection explore and defend some of the religions of politics and their implications. Costica Bradatan teases out the implications of Critchley's substitution of humor for tragedy as the vehicle for the minimal self-distancing required for any politics. Jill Stauffer compares Critchley's non-metaphysical religiosity with Charles Taylor's account of Christianity. Alistair Welchman unpacks the political theology of the border in terms of god's timeless act of creation. Anne O'Byrne explores the subtle dialectic between mores and morality in Rousseau's political ethics. Roland Champagne sees a kind non-metaphysical religion in Arendt's category of the political pariah. Davide Panagia presents Critchley's ethics of exposure as the basis for a non-metaphysical political bond. Philip Quadrio wonders about the political ramifications of Critchley's own 'mystical anarchism' and Tina Chanter re-reads the primal site in the Western tradition at which the political and the religious intersect, the Antigone story, side-stepping philosophical interpretations of the story (dominated by Hegel's reading) by means of a series of post-colonial re-imaginings of the play. The collection concludes with an interview with Simon Critchley taking up the themes of the workshop in the light of more recent political events: the Arab Spring and the rise and fall of the Occupy movement. Alistair Welchman is an assistant professor of philosophy at the University of Texas at San Antonio who is interested in questions of naturalism and materialism, especially but not exclusively in relation to French and German philosophy since Kant. In addition he works as a translator, mostly of Schopenhauer's World as Will and Representation (for Cambridge) but also of Salomon Maimon's Essay on Transcendental Philosophy (Continuum) and has a growing interest in political questions stemming from his situation on the US-Mexico border.