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During the 1950s, American chemist and Nobel laureate Harold C. Urey began advocating the necessity of a new "prophet" to bring together the inspiring scientific view of the universe with the moral teachings of the traditional western religions. This was necessary, he claimed, because neither science nor society could survive without these moral teachings. Likewise, Urey believed that these religions could not survive if they were not brought up-to-date with scientific progress. This dissertation is a social and cultural biography that examines this turn to religion in light of Urey's religious upbringing in the Church of the Brethren at the turn of the century, his scientific training and rise to fame during the 1910s and 20s, his turn to earth and planetary science after World War II, his attempts at political activism during the Cold War, and his participation in NASA's lunar exploration program during the 1950s and 60s. Urey's turn to religion was not based on a faith in god. He was a self-avowed atheist. This turn was instead a product of two Cold War crises - the postwar trauma of the Manhattan Project and the Cold War trauma of McCarthyism and the loyalty-security system. The first of these crises pushed Urey's postwar research program away from the isotope separation work that had made him famous and into the earth and planetary sciences. The second crisis pushed Urey's public rhetoric away from an optimistic scientific utopianism and hope of a world united under one government. He instead turned toward advocating a new, meaningful engagement between science and spirit. This engagement was difficult to foster, even with the largest and potentially most inspiring scientific projects, as Urey discovered in his work with NASA. Urey's intervention in the "Big Science" of NASA was no more successful than his intervention in Cold War politics. The bureaucratization of science during the Cold War made it difficult for Urey to champion his view of the moon as a cosmogonic Rosetta Stone. Although scientists found themselves better funded than before WWII, their own agency within the new bureaucratic structure of science was limited

Heated debates about Muslim women's veiling practices have regularly attracted the attention of European policymakers over the last decade. The headscarf has been both vehemently contested by national and/or regional governments, political parties and public intellectuals and passionately defended by veil wearing women and their supporters. Systematically applying a comparative perspective, this book addresses the question of why the headscarf tantalises and causes such controversy over issues about religious pluralism, secularism, neutrality of the state, gender oppression, citizenship, migration, and multiculturalism.Seeking also to establish why the issue has become part of the disciplinary practices of some European countries but not of others, this work brings together an important collection of interpretative research regarding the current debates on the veil in Europe, offering an interdisciplinary scope and European-wide setting. Brought together through a common research methodology, the contributors focus on the different religious, political and cultural meanings of the veiling issue across eight countries and develop a comparative explanation of veiling regimes. This work will be of great interest to students and scholars of religion & politics, gender studies and multiculturalism.

Heated debates about Muslim women's veiling practices have regularly attracted the attention of European policymakers over the last decade. The headscarf has been both vehemently contested by national and/or regional governments, political parties and public intellectuals and passionately defended by veil wearing women and their supporters. Systematically applying a comparative perspective, this book addresses the question of why the headscarf tantalises and causes such controversy over issues about religious pluralism, secularism, neutrality of the state, gender oppression, citizenship, migration, and multiculturalism.Seeking also to establish why the issue has become part of the disciplinary practices of some European countries but not of others, this work brings together an important collection of interpretative research regarding the current debates on the veil in Europe, offering an interdisciplinary scope and European-wide setting. Brought together through a common research methodology, the contributors focus on the different religious, political and cultural meanings of the veiling issue across eight countries and develop a comparative explanation of veiling regimes. This work will be of great interest to students and scholars of religion & politics, gender studies and multiculturalism.

The authors focus on the case of the "Trident Three", who boarded a Trident submarine control station on barge on a Scottish loch and, using their bare hands and small hammers, disabled much of the computer equipment in the station, temporarily disarming one third of Britain's nuclear weapons system. Drawing primarily on a discourse analysis of the case, the authors identify a profound disjuncture between the ways in which the law and religious discourse framed the actions of the Trident Three. They explore the ways in which religious claims are reshaped by legal discourse as isolated actions rather than as actions set in a broader moral context with transcendental implications. Their project is to conduct a socio-legal analysis of competing discourses, paying particular attention to the ways in which power relations are worked out. They also acknowledge the contribution of social movements literature to an understanding of the ways in which groups deploy notions of "the good society" or "the public good" in order to ground their justification of choice of action. [ABSTRACT FROM PUBLISHER] ; Peer reviewed ; final article published ; Quakers religion ; nonviolent political activism ; law

The decision of the Constitutional Meaning of Indonesia that extends the Almighty God Believers to include their identity on the Identity Card is a challenge as well as new opportunities for living together with religions, including for political and religious life. This article reviews the problem in four points. First, regarding the impact of the revival of local religions on the church's understanding of itself and also the task of its witness. Second, how this new reality is responded to by theological schools. Third, the impact of the revival for the life of the nation The fourth point examines how the government should behave towards the phenomenon of religious radicalism and also the response of civil society to the phenomenon.

Expositive ; Community College, Higher Education ; http://www.ogtp-cart.com/product.aspx?ISBN=9781616101084 ; Narrative text, Textbook ; http://florida.theorangegrove.org/og/file/8d29a37b-10ae-a045-5769-ee79b139dcb3/1/Bunzl,9781616101084.pdf

Expositive ; Community College, Higher Education ; http://www.ogtp-cart.com/product.aspx?ISBN=9781616101084 ; Narrative text, Textbook ; http://florida.theorangegrove.org/og/file/8d29a37b-10ae-a045-5769-ee79b139dcb3/1/Bunzl,9781616101084.pdf

The Palestinian-Israeli conflict stemmed from the clash of the loyalty of both sides to the same land, which is the Palestinian territory settled by both the Arabs and the Jews. This paper attempt to survey the role the development of the clash on the territory by elaborating the effects of Jewish immigration, the development of Zionist idea, the mandate period, political factions and the role of Religion and politics in Israel until the Oslo Accords. Thus, the beginning of the conflict and the development of the conflict will be stressed in order to understand the conflicting positions of both sides. These positions aim at helping the reader understand more clearly the deadlock in the peace process.

Analyzing seven religions through Fudulu's own model, the author delves into the criteria that make all religions amenable to economic analysis. Of interest to economics scholars, students, and those studying religions, Fudulu shows how each religious dogma can be ranked in terms of their consistency with economic performance.