Suchergebnisse

At head of title: Émile Boutmy, . ; Bibliographical foot-notes. ; 1. La méthode (Bryce et Tocqueville).--2. La population et la société.--3. La nation et la patrie.--4-5. L'état et le gouvernement.--6. La religion et Pidéal.--7. L'impérialisme et la constitution. ; Mode of access: Internet.

Abstract
Can racial primes influence support for public expressions of religion? While a growing body of research demonstrates correlations between racial attitudes and support for public religion among White Americans, experimental tests of subconscious connections between the two concepts have been lacking. We utilize a novel survey experiment to prime racial considerations, and we find that Black racial primes raise support for Christian nationalism and civil religion among White Americans, compared to White racial primes. Moreover, our analysis indicates that these effects are attributable to racial animus, namely the evaluation that Black Americans are not prototypical members of the national community. The findings suggest that the preference for a Christian/religious America and a White America are subconsciously interwoven for many White Americans, providing the first experimental evidence, to our knowledge, of this relationship.

Focus is on Ru-Ur differences in religiosity. Research done in the 1960's & 1970's indicated differences only on the ideological (belief) dimension. Data from 2 1975 studies -- one involving children in Minnesota, & the other adolescents in a national sample -- are reported, showing continuing Ru-Ur-metropolitan differences in religious belief. There are higher rates of fundamentalism for Protestants in the 1st 2 residential categories. For the 1st sample, the relationship between SES & fundamentalism virtually disappears in the Ru area. The importance of residential (& church) propinquity of SC is suggested as an important intervening variable, & this brings the focus full circle in terms of ecological vs structural & organizational characteristics. The future of the Ru (small) church is discussed, as are negative effects of inflation & the overall decline in national church membership & participation, & the positive effects of church decentralization as they impinge upon the Ru church. 2 Tables. Modified HA.

Austen Ivereigh (ed.), The Politics of Religion in an Age of Revival: Studies in Nineteenth-Century Europe and Latin America (London: Institute of Latin American Studies, 2000). El libro editado por Austen Ivereigh, antiguo profesor de la Universidad de Leeds y ahora docente en la Universidad de Ayacucho (Perú), reúne ocho trabajos escritos por distinguidos especialistas de la historia del siglo XIX en América Latina y en Europa, precedidos de una sugerente introducción por parte del editor. Los trabajos y la introducción están orientados a una revisión radical sobre los estereotipos sobre el papel de la Iglesia, particularmente aquél que enfatizaba su papel fundamentalmente conservador y de respaldo a los intereses de la clase propietaria.

International audience ; The relationship of culture and religion is reciprocal. Cultures are under the impact of religions and these also undergo the impact of cultures. So sometimes these are the cultural elements of an ethnic group manifested more prominently in the religion of the latter, and sometimes it is the religious teachings that influence the culture. The right and left sides form an opposition which has repercussions in the two fields of culture and religion. By their existence in religious texts, this couple acquires a fairly strong religious connotation; it also has an important place in different cultures, whether monotheistic or even pagan. In this article, we will try to focus first on the origin and influence of this couple in one or other of the areas of religion and culture where a physical pattern becomes the criterion of Good and Evil. We will question its multidimensional aspect and study the specifics of this couple evoking a strong dualism. Thus we will study the mutual impacts of the religious and cultural connotations of this couple and this through the study of different cultures. In the second time, we will be interested in the sacred texts of different religions in order to identify the evocations to this dualism. We could then take a comparative look at the texts from different religions and we will dwell in particular on the Shiite jurisprudence which turns out to be fertile ground for the existence of this dualism which would serve as a benchmark between Good and Evil . ; La relation de la culture et de la religion est réciproque. Les cultures sont sous l'impact des religions et celles-ci subissent également l'impact des cultures. Ainsi parfois ce sont les éléments culturels d'une ethnie se manifestent de manière plus importante dans la religion de cette dernière, et parfois ce sont les enseignements religieux qui influencent la culture. Les côtés droit et gauche forment une opposition qui a des retentissements dans les deux domaines de la culture et de la religion. De par son existence dans les textes religieux, ce couple acquiert une connotation religieuse assez forte ; il a en plus une place importante dans différentes cultures que ce soient monothéistes ou même païens. Dans cet article, nous essayerons de nous pencher dans un premier temps sur l'origine et l'influence de ce couple dans l'un ou l'autre des domaines de la religion et de la culture où un schéma physique devient le critère du Bien et du Mal. Nous nous interrogerons sur son aspect multidimensionnel et étudierons les spécificités de ce couple évoquant un dualisme fort. Ainsi nous étudierons les impacts mutuels des connotations religieuses et culturelles de ce couple et ce à travers l'étude de différentes cultures. Dans un second temps, nous nous intéresserons aux textes sacrés de différentes religions afin d'y repérer les évocations à ce dualisme. Nous pourrions ensuite porter un regard comparatif sur les textes provenant de différentes religions et nous attarderons notamment sur la jurisprudence chiite qui s'avère un terrain fertile à l'existence de ce dualisme qui servirait d'un point de repère entre le Bien et le Mal.

International audience ; The relationship of culture and religion is reciprocal. Cultures are under the impact of religions and these also undergo the impact of cultures. So sometimes these are the cultural elements of an ethnic group manifested more prominently in the religion of the latter, and sometimes it is the religious teachings that influence the culture. The right and left sides form an opposition which has repercussions in the two fields of culture and religion. By their existence in religious texts, this couple acquires a fairly strong religious connotation; it also has an important place in different cultures, whether monotheistic or even pagan. In this article, we will try to focus first on the origin and influence of this couple in one or other of the areas of religion and culture where a physical pattern becomes the criterion of Good and Evil. We will question its multidimensional aspect and study the specifics of this couple evoking a strong dualism. Thus we will study the mutual impacts of the religious and cultural connotations of this couple and this through the study of different cultures. In the second time, we will be interested in the sacred texts of different religions in order to identify the evocations to this dualism. We could then take a comparative look at the texts from different religions and we will dwell in particular on the Shiite jurisprudence which turns out to be fertile ground for the existence of this dualism which would serve as a benchmark between Good and Evil . ; La relation de la culture et de la religion est réciproque. Les cultures sont sous l'impact des religions et celles-ci subissent également l'impact des cultures. Ainsi parfois ce sont les éléments culturels d'une ethnie se manifestent de manière plus importante dans la religion de cette dernière, et parfois ce sont les enseignements religieux qui influencent la culture. Les côtés droit et gauche forment une opposition qui a des retentissements dans les deux domaines de la culture et de la religion. De par son existence dans les textes religieux, ce couple acquiert une connotation religieuse assez forte ; il a en plus une place importante dans différentes cultures que ce soient monothéistes ou même païens. Dans cet article, nous essayerons de nous pencher dans un premier temps sur l'origine et l'influence de ce couple dans l'un ou l'autre des domaines de la religion et de la culture où un schéma physique devient le critère du Bien et du Mal. Nous nous interrogerons sur son aspect multidimensionnel et étudierons les spécificités de ce couple évoquant un dualisme fort. Ainsi nous étudierons les impacts mutuels des connotations religieuses et culturelles de ce couple et ce à travers l'étude de différentes cultures. Dans un second temps, nous nous intéresserons aux textes sacrés de différentes religions afin d'y repérer les évocations à ce dualisme. Nous pourrions ensuite porter un regard comparatif sur les textes provenant de différentes religions et nous attarderons notamment sur la jurisprudence chiite qui s'avère un terrain fertile à l'existence de ce dualisme qui servirait d'un point de repère entre le Bien et le Mal.

Drawing on in-depth interview data from the nationally representative Faith at Work: An Empirical Study, this article contributes to understanding the role of religion in shaping interpretations of and responses to racial discrimination in the workplace. Specifically, it shows how Christians of different racial groups understand the relevance of their faith in coping with perceived racial discrimination in the workplace, and it illuminates the religious frames that respondents employ to "make sense" of perceived racial discrimination at work. We find that Christians of color and White Christians primarily draw on religious frames such as forgiveness and divine sovereignty in response to perceived discrimination but that these frames serve different functions. Some Christians of color also link their faith to a moral conviction to stand up for themselves and others in the workplace. While most studies on the connection between religion and racial discrimination focus on faith as an individual-level coping mechanism and buffering effect, this article also analyzes the implications of religion on racial hierarchies and racial equity efforts in the workplace—including a focus on how religion serves to produce epistemologies of ignorance and support feelings of White victimhood. Our study contributes to the scholarship on racial discrimination and religion by offering new insights into how Christians of different racial groups use faith to cope with perceived racial discrimination at work.

The critique of the theory of secularisation has favoured the emergence of a series of concepts for the analysis of contemporary socio‐religious transformations, such as 'culturalised religion'. These categories constitute, in turn, an opportunity to rethink the process of secularisation from the perspective of historical sociology. Against this background, this article carries out a theoretical analysis of the ambiguities of secularisation in Spain from which a cultural approach to religion ('culturalised religion') emerges and its potential connection to the expansion of the radical right‐ wing party Vox, which became the third‐largest party in Spain's parliament in the 2019 national election. After analyzing this interrelation between 'culturalised religion' and the radical right on the basis of statistical sources, discourse analysis and bibliographical sources, the article concludes by stressing the importance of historical sociology for understanding phenomena like 'culturalised religion', which take us out of the binomial logic that has marked part of the interpretation of secularisation (revival of religions vs decline of the religious) and introduce us into the multiple interactions between the historical past and sociological reality.

In the first half of the 17th century, three major Buddhist governments that combined a twofold religious and political structure under a Buddhist ruler were established in the Tibetan cultural area (hereafter: Joint Twofold System of Governance).1 In 1625/26,2 Bhutan was united under the rule of a charismatic Tibetan Buddhist master, Zhabdrung Ngawang Namgyel (1594– ca. 1651; hereafter: Zhabdrung); Tibet and Sikkim followed, both in 1642 – although with significant differences in their respective institutionalisation. The Bhutanese government as a constitutional monarchy with a Buddhist king is the only one among the three still in existence today. Bhutan's transformation into a modern society along the lines of this Joint Twofold System of Governance under the conditions of non-colonialisation but with crucial and intense encounters of its societal elites with Western and Asian forms of modernity and secularity represents, therefore, a unique case in point.