Suchergebnisse

Oriented at the idea of multiple European identities, the article attempts to explain the conspicuous differences between the more secular types of national identity in Western Europe & the more religiously shaped national identities in postcommunist Eastern Europe. Following a historical-comparative sociological approach, the article assumes that these divergent & varying relations between national identity & religion are the outcome of historical long-term processes of nation-state formation in interaction with different types of religion & secularization patterns. Four main zones of nation-state building (Western Europe, West Central Europe, East Central Europe, & Eastern Europe) & four main types of dominant religion in Europe (Protestantism, Catholicism, Orthodoxy, & Islam) are distinguished &, on this basis, all in all eight core constellations of national identity & religion are identified. Each of these core constellations are illustrated by one typical case: France, GB, Germany, & Italy/Austria as well as Poland, Yugoslavia, Russia, & Turkey. 1 Illustration, 111 References. Adapted from the source document.

Contemporain à Louvain du réformateur Jean-Baptiste Carnoy, Charles de Harlez (1832-1899) a joué lui aussi un rôle important, bien que plus discret, dans le renouveau scientifique de l'Université de Louvain. Ayant dû abandonner temporairement ses activités en raison de problèmes de santé, ce juriste de formation qui avait commencé sa carrière dans l'enseignement secondaire avait mis à profit sa retraite forcée pour étudier en autodidacte les langues orientales indo-iraniennes, ce qui lui permit d'être nommé professeur à Louvain pour ces matières à partir de 1871. A une époque où la critique rationaliste tirait argument des similitudes constatées entre le christianisme et les autres religions pour contester la valeur du dogme catholique, il fut, comme Mercier en philosophie, le promoteur dans son domaine d'une apologétique fondée sur une démarche positive. C'est dans ce contexte des études orientales considérées pour elles-mêmes qu'il créa en 1882 Le Muséon, la première revue scientifique mise sur pied à l'Université et dont le succès allait assurer la réputation internationale de l'école de Louvain. Son disciple, le chanoine Philémon Colinet (1853-1917), fut moins éclairé. Docteur en langues orientales de l'Université de Louvain (1884), élève de Johannes Schmidt à Berlin (1884) et de Michel Bréal à Paris (1885), Colinet avait commencé sa carrière comme assistant de Charles de Harlez en 1885, pour être ensuite intégré dans le corps professoral louvaniste dès l'année suivante. Orientaliste distingué et pionnier de la philologie flamande, qu'il pouvait avoir, à côté de vues très larges et indépendantes sur certains points, des idées très arrêtées ou simplistes sur d'autres, et il défendait les unes comme les autres avec autant de fougue et d'entêtement. Cette attitude est parfaitement illustrée par l'opposition irréductible qu'il manifestera au projet de création des « Semaines d'ethnologie religieuse » (à partir d'avril 1911), en parvenant à rallier à son point de vue les plus hautes autorités romaines. ; Contemporary in Louvain by the reformer Jean-Baptiste Carnoy, Charles de Harlez (1832-1899) played an important role, although more discreet, in the scientific renewal of the University of Louvain. Having had to temporarily give up his activities because of health problems, this lawyer by training who had started his career in secondary education had taken advantage of his forced retirement to study in self-taught oriental languages Indo-Iranian, which allowed him to be appointed professor at Louvain for these subjects from 1871. At a time when the rationalist critic drew argument of the similarities observed between Christianity and the other religions to contest the value of the catholic dogma, he was, like Mercier in philosophy, the promoter in his field of apologetics based on a positive approach. It was in this context of oriental studies considered for themselves that he created in 1882 Le Muséon, the first scientific journal set up at the University and whose success would ensure the international reputation of the Louvain School. His disciple, Canon Philemon Colinet (1853-1917), was less enlightened. Doctor in oriental languages of the University of Leuven (1884), student of Johannes Schmidt in Berlin (1884) and Michel Bréal in Paris (1885), Colinet began his career as assistant to Charles de Harlez in 1885, to be then integrated in the louvanist faculty the following year. A distinguished Orientalist and pioneer of Flemish philology, he could have, beside very broad and independent views on certain points, very fixed or simplistic ideas about others, and he defended the ones like the others with so much ardor and stubbornness. This attitude is perfectly illustrated by the irreducible opposition he will manifest to the project of creation of the "Weeks of Ethnological Religion" (from April 1911), succeeding in rallying to his point of view the highest Roman authorities.

Contemporain à Louvain du réformateur Jean-Baptiste Carnoy, Charles de Harlez (1832-1899) a joué lui aussi un rôle important, bien que plus discret, dans le renouveau scientifique de l'Université de Louvain. Ayant dû abandonner temporairement ses activités en raison de problèmes de santé, ce juriste de formation qui avait commencé sa carrière dans l'enseignement secondaire avait mis à profit sa retraite forcée pour étudier en autodidacte les langues orientales indo-iraniennes, ce qui lui permit d'être nommé professeur à Louvain pour ces matières à partir de 1871. A une époque où la critique rationaliste tirait argument des similitudes constatées entre le christianisme et les autres religions pour contester la valeur du dogme catholique, il fut, comme Mercier en philosophie, le promoteur dans son domaine d'une apologétique fondée sur une démarche positive. C'est dans ce contexte des études orientales considérées pour elles-mêmes qu'il créa en 1882 Le Muséon, la première revue scientifique mise sur pied à l'Université et dont le succès allait assurer la réputation internationale de l'école de Louvain. Son disciple, le chanoine Philémon Colinet (1853-1917), fut moins éclairé. Docteur en langues orientales de l'Université de Louvain (1884), élève de Johannes Schmidt à Berlin (1884) et de Michel Bréal à Paris (1885), Colinet avait commencé sa carrière comme assistant de Charles de Harlez en 1885, pour être ensuite intégré dans le corps professoral louvaniste dès l'année suivante. Orientaliste distingué et pionnier de la philologie flamande, qu'il pouvait avoir, à côté de vues très larges et indépendantes sur certains points, des idées très arrêtées ou simplistes sur d'autres, et il défendait les unes comme les autres avec autant de fougue et d'entêtement. Cette attitude est parfaitement illustrée par l'opposition irréductible qu'il manifestera au projet de création des « Semaines d'ethnologie religieuse » (à partir d'avril 1911), en parvenant à rallier à son point de vue les plus hautes autorités romaines. ; Contemporary in Louvain by the reformer Jean-Baptiste Carnoy, Charles de Harlez (1832-1899) played an important role, although more discreet, in the scientific renewal of the University of Louvain. Having had to temporarily give up his activities because of health problems, this lawyer by training who had started his career in secondary education had taken advantage of his forced retirement to study in self-taught oriental languages Indo-Iranian, which allowed him to be appointed professor at Louvain for these subjects from 1871. At a time when the rationalist critic drew argument of the similarities observed between Christianity and the other religions to contest the value of the catholic dogma, he was, like Mercier in philosophy, the promoter in his field of apologetics based on a positive approach. It was in this context of oriental studies considered for themselves that he created in 1882 Le Muséon, the first scientific journal set up at the University and whose success would ensure the international reputation of the Louvain School. His disciple, Canon Philemon Colinet (1853-1917), was less enlightened. Doctor in oriental languages of the University of Leuven (1884), student of Johannes Schmidt in Berlin (1884) and Michel Bréal in Paris (1885), Colinet began his career as assistant to Charles de Harlez in 1885, to be then integrated in the louvanist faculty the following year. A distinguished Orientalist and pioneer of Flemish philology, he could have, beside very broad and independent views on certain points, very fixed or simplistic ideas about others, and he defended the ones like the others with so much ardor and stubbornness. This attitude is perfectly illustrated by the irreducible opposition he will manifest to the project of creation of the "Weeks of Ethnological Religion" (from April 1911), succeeding in rallying to his point of view the highest Roman authorities.

SUMMARY: 1. Religion and citizenship - 2. Religion and migration - 3. The controversial stance on religion, citizens and migrants - 4. Promoting Western values or international standards of human rights protection? - 5. Concluding remarks.
ABSTRACT: In a controversy concerning the legitimacy of the wearing of the Sikh kirpan in the public space, the Italian Court of Cassation stated that immigrants have the obligation to conform their values to those of the Western world. This is but one case when a migrant's religion has been assumed - in the public and political debate and in courts - to draw a line between what belongs to the Western civilization and what does not. This paper aims to challenge the 'West versus non-West' approach, by examining the interplay between religion, citizenship and migration, and by stressing that democratic countries are such only as long as they remain pluralist and accommodate diversity. Although limitations on unacceptable manifestations of religion do apply, these must pursue only legitimate aims under international standards, which do not include such a thing as the protection of Western values.

The doctrine of the spiritual senses has played a significant role in the history of Roman Catholic and Eastern Orthodox spirituality. What has been largely unremarked is that the doctrine also played a significant role in classical Protestant thought, and that analogous concepts can be found in Indian theism. In spite of the doctrine's significance, however, the only analytic philosopher to consider it has been Nelson Pike. I will argue that his treatment is inadequate, show how the development of the doctrine in Puritan thought and spirituality fills a serious lacuna in Pike's treatment, and conclude with some suggestions as to where the discussion should go next.