Suchergebnisse

Gegenstand der Arbeit ist das Phaenomen der arteigenen Religion/Religiositaet, welches in Deutschland seit dem ausgehenden 19. Jahrhundert bis ins erste Drittel des 20. Jahrhunderts zu beobachten ist. Die Arbeit befasst sich sowohl mit den verschiedenen theoretischen Ansaetzen prominenter Ideologen und Wegbereiter als auch mit den zahlreichen Stroemungen und Gemeinschaften, die in gegenseitiger Konkurrenz standen. Anhand von Kriterien wie Aufbau und Organisation, soziale Basis oder Lehre wird herausgearbeitet, wo die Gemeinsamkeiten und Unterschiede zwischen Deutschen Christen, Neugermanen ode

Hauptbeschreibung: Vor dem Hintergrund einer religionsgeschichtlichen und naturphilosophischen Rekonstruktion des frühneuzeitlichen Gesetzesbegriffs beschreibt der Autor die Ablösung einer theologisch fundierten durch eine philosophisch begründete Moral. Bestimmt wird diese nicht linear verlaufende Problemgeschichte von einem Primat des Rechts insofern, als sich die Moral erst allmählich aus "theonomen Formularen" des alten Naturrechts herauslöst. Das Buch erläutert diesen Prozeß in vier Stadien: 1. das Souveränitätskonzept Bodins, dem Anspruch nach säkular, aber auf einem animistischen Fundam

Religious institutions are often engaged in influencing the beliefs and values that individuals hold. But religious groups can also challenge how people think about democracy, including the extension of equal rights and liberties regardless of viewpoint, or what is commonly called political tolerance.The essays in Religion and Political Tolerance in America seek to understand how these elements interrelate. The editor and contributors to this important volume present new and innovative research that wrestles with the fundamental question of the place of religion in democratic society. They add

Indonesia is neither a religious state nor a secular state. Based on the Pancasila state ideology and the 1945 Constitution, Indonesia adheres to a symbiotic model in which the state and religion are different entities but have a mutually influencing relationship. This relationship pattern can be seen from several laws that regulate issues related to religion, especially Islam, which is embraced by the majority of Indonesians. As a political product, the pattern of relations between the state and religion in the law is dynamic. However, in accordance with the principles of a democratic rule of law, the dynamics of democratic politics are controlled by legal instruments, one of which is through the authority to review laws as one of the powers of the Constitutional Court. The Constitutional Court's decisions in cases of judicial review of laws related to religion reinforce the model of the symbiotic relationship between the state and religion. Such decisions affirmed Pancasila as a model of Indonesian secularity that is needed for the sake of individual rights and freedoms, to balance or reconcile religious diversity, social integration and national development, and the independent development of the functional domains of society.

The aim of this research is to analyze the local plausibility of religious claims to truth in Boko Haram's ideology. As global jihadi organizations continue to operate under-ground in the face of successful counter-terrorist actions against them, religious underpins seem to be one of the few cohesive glues holding them afloat and keeping the flow of blind support unending. Is this however enough for unwavering loyalty to a terrorist group declared 'technically defeated' by the state? The research analyses why Boko Haram's ideology of radical Islam resonated with many (mostly young) people in Nigeria's northeast. It does so by looking, on the one hand, at the narratives the insurgency creates with reference to globally circulating ideologies based on interpretations of the Quran and the Hadiths, and, on the other, by analyzing the socio-economic and cultural situation of the local and Islamic communities in northern Nigeria that seem to make the group's claims potent.

This title argues that a new dialogue between truths of science and religion provides a basis for articulating and disseminating an environmental ethos which could result in the fairly rapid emergence of well organized and highly effective worldwide movement in religious environmentalism.

This collection of essays by David Little addresses human rights in relation to the historical settings in which its language was drafted and adopted. Featuring five original essays, Little articulates his view that fascist practices before and during World War II vivified the wrongfulness of deliberately inflicting severe pain, injury, and destruction for self-serving purposes and that the human rights corpus, developed in response, was designed to outlaw all practices of arbitrary force. He contends that while there must be an accountable human rights standard, it should guarantee latitude for the expression and practice of beliefs, consistent with outlawing arbitrary force. Little details the theoretical grounds of the relationship between religion and human rights, and concludes with essays on US policy and the restraint of force in regard to terrorism. With a foreword by John Kelsey, this book is a capstone of the work of this influential writer on religion, philosophy, and law

Abstract
The Middle East is facing many challenges because of climate change: extreme heat, recurring droughts, water salinization, and more. Yet little is known about how people in the region perceive the threat of climate change or about the factors associated with perceiving it as more or less of a threat. This study utilizes the Arab Barometer surveys and examines how religion influences climate change perceptions among 13,700 people across twelve countries. Contrary to arguments in the literature, Muslims tend to be less concerned about climate change compared to Christians. Yet all Middle Easterners with a strong sense of religiosity are more concerned about climate change relative to their counterparts. Political attitudes also matter. Religious Muslims who endorse Islamist government are less concerned than secular Muslims, suggesting a "culture war" on the issue. These findings show that religion exerts a nuanced and unexpected influence on how people evaluate the climate change crisis.

I intend to analyze the process through which Islam is being incorporated into the political debate concerned with the future shape of relation between the state and society, as well as secular West and modernizing Islamic East. I wish to argue that civil society in Middle East is marked by significant turn towards reislamization and politicization effecting from the concern with the formation of the Muslim nation-states in this region. I focus on the role of religion in the process through which civil society is being shaped and the power structures in the Middle East are being justified. I point out two parallel mechanizms constitutive for the formation of civil society in this region: objectification, understood as religious awareness, and fragmentation, which effects from decreasing role of religious authorities in providing "the right and only" interpretation of religion, caused by an acces to variety of interpretations delivered by mass media. ; Daniel Platek