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Intro -- Acknowledgements -- Contents -- List of Figures -- List of Tables -- Introduction -- Foundations -- 1 Religion, Spirituality, Belief, and Culture -- General Considerations -- Spirituality and Religion -- Culture -- Implications for Social Work Practice -- Notes -- References -- 2 Social Work Values, Ethics, and Spirituality -- Tracing the Social Work-Religion Connection -- Social Work Values -- Integrating Religion and Spirituality into Social Work Practice -- Engaging the Client -- Addressing Values Conflicts -- An Ethical Framework for Decision-Making -- Social Work Education -- Notes -- References -- 3 Cultural and Spiritual Humility: A Guiding Principle -- Social Work and the Value of Cultural Competence -- The Evolution of Cultural Competence in Brief -- The Myth of Cultural Competence -- Cultural Humility and Cultural Safety and Beyond: New Understandings and Implications for Social Work -- Notes -- References -- 4 The Meaning and Purpose of Ritual -- The Meaning and Significance of Ritual -- Ritual and the Family -- Implications for Social Work -- Notes -- References -- 5 Conducting Religious/Spirituality/Belief Assessments and Histories in Clinical Practice -- Preliminary Considerations -- Understandings of Religious and Spiritual Development -- Approaches to Religious/Spiritual Assessment -- Using the Assessment to Formulate Interventions -- References -- 6 Life Cycles Across Faith Traditions -- The Life Cycle Across Diverse Religions -- Buddhism -- Daily Living -- Death -- Christianity -- Infancy-Youth -- Adulthood -- Daily Living -- Death -- Hinduism -- Infancy-Youth -- Adulthood -- Daily Living -- Death -- Islam -- Infancy-Youth -- Adulthood -- Daily Living -- Death -- Judaism -- Infancy-Youth -- Adolescence -- Adulthood -- Daily Living -- Death -- Implications for Social Workers -- Notes -- References.

Der zweifache Urteilsspruch des Europäischen Gerichtshofs für Menschenrechte im Fall "Lautsi gegen Italien" hat sich zum Paradigma der Schwierigkeiten entwickelt, welche Europa bei der adäquaten Ansiedlung der Religion im öffentlichen Bereich erfährt. Die Lösung kann sich ändern, wenn, anstatt dem politischen Problem (wann ist die Ausübung von Macht erlaubt) einzuräumen, die Möglichkeit einer praktischen Vernunft und ihre Verträglichkeit mit dem religiösen Glauben zum Ausgangspunkt gemacht wird. Diese würde zweifelsfrei zu einer politischen Fragestellung zu einer Präsenz der Religion im öffentlichen Bereich einladen, die auf eine positive Laizität mehr Rücksicht nimmt, dabei den Laizismus ablehnt, der darauf drängt, die Rationalität zur Macht auch einen nicht kognitivistischen Code zu reduzieren.

Cover page -- Halftitle page -- Series page -- Title page -- Copyright page -- Contents -- Illustrations -- Preface -- Editorial Conventions -- Introduction Tokugawa Religious Orthopraxy and the Phenomenon of Domain Shinto -- Religious Orthopraxy and its Challenges: The Chapters within This Volume -- Domain Shinto -- Conclusion -- Part One Tokugawa Orthopraxy -- 1 Anti-Christian Temple Certification (terauke) in Early Modern Japan Establishment, Practice, and Challenges -- The Establishment of Temple Certification -- The Practice of Temple Certification -- Challenges to Temple Certification -- Epilogue -- 2 Ieyasu's Posthumous Title and the Tokugawa Discourse on "Divine Country" -- The Discourse on the "Divine Country" and its Development -- The shinkoku Discourse of the "Holders of the Realm" -- The Significance of Ieyasu's Divine Title -- Shinkoku in Tōshōgū Ritualism -- Epilogue -- Part Two Unwanted Religious Groups -- 3 Anti-Christian Measures in Nagasaki During the Early Edo Period (1614-44) -- The Destruction of Christian Institutions -- The Appropriation of Christian Space -- Buddhist Temples in the Anti-Christian Policy -- The Establishment of Buddhist Temples -- The Establishment of Shinto Shrines -- Shrines in the Anti-Christian Policy -- Conclusion -- 4 When the Lotus Went Underground The Nichiren Buddhist Fujufuse Movement and Its Early Modern Persecution -- A Controversy Emerges -- The Great Buddha Memorial Rites and Nichiō's Dissent -- The Conflict Moves East -- Accommodationist Attacks and Fujufuse Resistance -- The Kanbun-Era Persecution -- Conclusion -- 5 "Deviant Practices" and "Strange Acts" Late Tokugawa Judicial Perspectives on Heteropraxy -- Rules and Precedents -- Propagation of Deviant Practices: Hiji Hōmon -- Charlatanry and Clerical Imprecations -- The Kirishitan Issue -- Conclusion -- Part Three Intellectual Challenges.

1. 'Earth Crisis' : introduction -- 2. 'Minor Threat' : an overview of punk and Straight Edge -- 3. 'Youth of Today' : the relationship between religion, punk and Straight Edge -- 4. 'Chain of Strength' : the role of music -- 5. 'Count me Out' : space, place and community -- 6. 'Stick to your Guns' : anarchy, authenticity and 'religion' -- 7. 'Prayer for Cleansing' : salvation, forgiveness and redemption -- 8. 'The Faith' : conclusion.

"Cognitive Science, Religion, and Theology is the eighth title published in the Templeton Science and Religion Series, in which scientists from a wide range of fields distill their experience and knowledge into brief tours of their respective specialties. In this volume, well-known cognitive scientist Justin L. Barrett offers an accessible overview of this interdisciplinary field, reviews key findings in this area, and discusses the implications of these findings for religious thought and practice. Cognitive science is the interdisciplinary study of minds and mental activity, and as such, it addresses a fundamental feature of what it is to be human. Further, in so far as religious traditions concern ideas and beliefs about the nature of humans, the nature of the world, and the nature of the divine, cognitive science can contribute both directly and indirectly to these theological concerns. Barrett shows how direct contributions come from the growing area called cognitive science of religion (CSR), which investigates how human cognitive systems inform and constrain religious thought, experience, and expression. CSR attempts to provide answers to questions such as: Why it is that humans tend to be religious? And why are certain ideas (e.g. the possibility of an afterlife) so cross-culturally recurrent? Barrett also covers the indirect implications that cognitive science has for theology, such as human similarities and differences with the animal world, freedom and determinism, and the relationship between minds and bodies. Cognitive Science, Religion, and Theology critically reviews the research on these fascinating questions and discusses the many implications that arise from them. In addition, this short volume also offers suggestions for future research, making it ideal not only for those looking for an overview of the field thus far, but also for those seeking a glimpse of where the field might be going in the future"--Provided by publisher

Available for the first time in English language translation, this is the long-awaited second volume of the three part set on Totalitarianism and Political Religions, edited by the eminent Professor Hans Maier. This represents a major study, with contributions from leading scholars of political extremism, sociology and modern history, the book shows how new models for understanding political history arose from the experience of modern despotic regimes. We are used to distinguishing the despotic regimes of the twentieth century - Communism, Fascism, National Socialism, Maoism - very precisely according to place and time, origins and influences. But what should we call that which they have in common? On this question, there has been, and still is, a passionate debate. Indeed, the question seemed for a long time not even to be admissible. Clearly this state of affairs is unsatisfactory. The debate has been renewed in the past few years. After the collapse of the communist systems in Central, East and Southern Europe, a (scarcely surveyable) mass of archival material has become available. Following the lead of Fascism and National Socialism, communist and socialist regimes throughout the world now belong to the historical past as well. This leads to the resumption of old questions: what place do modern despotisms assume in the history of the twentieth century? What is their relation to one another? Should they be captured using traditional concepts - autocracy, tyranny, despotism, dictatorship - or are new concepts required? Here, the most important concepts - totalitarianism and political religions - are discussed and tested in terms of their usefulness. This set of volumes is as topical and relevant to current world events in the twenty first century.

AbstractWhy do some newly formed regimes incorporate religion in various dimensions of public affairs, while others relegate religious actors and content to the private sphere? This article offers an explanatory model with four key components that together determine the status of religion in newborn political regimes: (1) the pervasiveness of religion in the old order; (2) the overlap among different ingredients of national‐identity; (3) the constraints of demographic realities; and (4) the period before and during the formation of the new regime as critical juncture. The model is applied and tested in the cases ofIsrael andTurkey, which in many respects represent opposite trends – accommodation and marginalization, respectively – that produced broad and long‐term consequences for their respective political regimes.

This paper argues that there is a defective understanding of the sociological secularization process and a liberal tradition that takes for granted many problematic notions and subtly determines the logic of the debate on religion in modern societies. While the two issues are not causal factors for the rise of radical right-wing populist movements, they constitute the framework within which the debates on ethno-religious pluralism and its relationship with politics take place. These two unresolved questions hinder a good understanding of the complexity of social phenomena related to religion in contemporary Western societies such as fundamentalism, terrorism, political Islam or the claims of other religious groups to participate in the public sphere. In order to achieve the above goals, the article focuses on four interconnected points. The first briefly reviews secularization theory and secularism as an ideology. The second constitutes a questioning of the liberal framework. The third proposes a particular way of approaching those social phenomena linked to religion. The paper concludes broadly examining the factors related to religion that feed right-wing populist movements.Received: 2 January 2018Accepted: 9 May 2018Published online: 31 October 2018

India recognizes the personal laws of the various religious communities that reside in the country. At the same time all the institutions of the state in India are committed to the value of secularism. This paper has been developed on the basis of a case study that indicates the dynamics of religion in the working of the lower judiciary in India. Majority of the commentary on religion and the judiciary has focused on debates surrounding the existence and application of personal laws. This paper, through a case study in the lower judiciary, makes an attempt to examine whether the interface between religion and the judiciary goes beyond personal laws. The first part of this paper explains the history and application of personal laws in social, political and legal contexts in India. The second part examines the case study located in two courts of first instance, following into the third part which provides an analysis of the empirical evidence. The fourth part focuses on preliminary observations about why there is a hesitancy to speak about religion in relation to the working of the judicial system.

Studies of religion and politics have begun to force their way into the mainstream of the discipline thanks to their increasing methodological sophistication and theoretical ambition in addition to the push of real-world events. In comparative politics, puzzle-driven structured comparison has yielded new insights into the rationality of religious behavior, the weight of path dependence in shaping religious values, and the play of socioeconomic factors in shaping religion's vitality. In international relations, recognition of the importance of religious identities and values in the play of international affairs has spelled an advance over realist caricatures that long discounted ideas as epiphenomenal and focused on the quest for wealth and power as the sole driver of international politics. But notable lacunae remain. The comparative subfield still needs to reckon with the noninstrumental aspect of religious behavior, the power of religion as an independent variable, and the differential appeal, persuasiveness, and political salience of religious ideas over time. The IR subfield must move beyond "paradigm wars" focused on whether religion matters in international politics in favor of more empirically grounded, structured comparison to illuminate when and why religion matters in international affairs.