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Reflecting current trends and research interests in the field - including the growing interest in religious diversity and global philosophy of religion - this broad and up to date introduction explores key writings from both the Western theistic tradition and from non-Western, non-theistic sources. The nine sections cover: Religious Diversity; The Nature and Attributes of God; Arguments for and Against the Existence of God; Science; Faith and Miracles; The Self and Human Condition; Religious Experience; The Problem of Evil and Suffering; and Death and the Afterlife. With section introductions, discussion questions, extensive bibliographies and a supporting website featuring additional material, it is the ideal reference tool to help clarify important points and reinforce understanding.

In his book The Moral Case against Religious Belief (1997), the author argued that some important virtues cease to be virtues at all when set in a religious context, and that, consequently, a religious life is, in many respects, not a good life to lead. In this sequel he takes up the theme again because 'the intervening decade has brought home to us the terrible results of religious conviction'.He writes in the Introduction: 'Most religious people are conventionally devout. Religion does not play a huge part in their everyday lives and their moral life is not continuously under its gaze. I regard this as a thoroughly good thing. ... My suspicion is that the more intense the religious devotion the more the morality is in danger.'.

Hosting the Stranger features ten powerful meditations on the theme of interreligious hospitality by eminent scholars and practitioners from the five different wisdom traditions: Jewish, Christian, Hindu, Buddhist and Islamic. By gathering thinkers from different religious traditions around the same timely topic of what it means to "host the stranger," this text enacts the hospitality it investigates, facilitating a hopeful and constructive dialogue between the world's major religions. The first part of the volume offers five different hermeneutic readings that each wrestle with what interreli

Bei den Januarunruhen 1984 in Tunesien handelte es sich um "eine integristische Revolte, um ein Syndrom, d. h. eine Zusammenfassung materieller und geistiger Frustrationen auf der Ebene des kollektiven Bewußtseins" (Maurice Halbwachs). Die jungen Menschen von Algerien, Marokko, Ägypten, Tunesien, Iran langweilen sich geistig und kulturell, und arbeitslos sind sie überdies. Sie leben in Gesellschaften, die von Orientierungslosigkeit hinsichtlich der zentralen Werte befallen waren oder sind. Diese Gesellschaften sind anfällig für 'ganzheitliche', 'integristische', d. h. totalitäre Heilsideologien. "Fürs erste weiß man, daß die 'große Krise' - resultierend aus Unterentwicklung und den mißglückten Versuchen, dem Sog des Elends zu entkommen - für das soziopolitische Aufleben religiöser Integrismen in Ländern der Dritten Welt ... verantwortlich zeichnet." (EZ)

Christianity has profoundly shaped the contours of Canadian life from the early seventeenth century to the present. By the middle of the nineteenth century, Canadian Catholicism and Protestantism had been more influential in virtually every aspect of Canadian life than they had been in the United States. Throughout the last two centuries in Canada, there has been a growing gap between elite religion and the populist variety. Secularization has not necessarily destroyed Canadian Christianity. Rather, it has helped to de-Christianize the elite but not necessarily the rank and file. Thus secularization has significantly weakened the churches, especially the mainline ones. The last decade of the twentieth century has witnessed a remarkable transformation of Canadian religious life. Not only are more and more Canadians abandoning Christianity altogether, but more are privatizing their faith, and a significant percentage of those who are remaining in the churches are Evangelical. There is, then, a noteworthy residue of eighteenth- and nineteenth-century pietism and orthodoxy still to be found in Canadian Christianity.

Catherine Bielik, Saltykov-Shchedrin and religion.
It is strange to note the lack of interest in Saltykov-Shchedrin and the reactions that he awakens: in most cases as hackneyed as the stereotyped personality ascribed to him. However, a careful perusal of his works reveals not only an extremely complex character but also and above all, the fact that while denouncing social wrongs, he was especially preoccupied with the connection between these wrongs and conventional ethics. He based himself solely on Christian principles which had been taught to him since childhood and in this light he attacked the state and social structure and fought ugliness borne of amorality and lack of ethics. To the end of his life, Saltykov-Shchedrin proclaimed the necessity of religious and therefore moral education and of faith ruling everyday life and not only expectation of the other world. In his opinion, it is such faith that would enable human beings to resist evil and attain complete humanity.

AbstractThe history of American public education has generally been considered as a steady transition from religious and sectarian to secular and pluralist, with the role of science in education increasing as the role of religion decreased. This article examines a conception of the role of religion in education that does not fit this narrative, the "social religion" of theorists of moral and character education in the 1920s. Relying on ideas of religious naturalism and with an orientation toward the practical effects of religious belief, this community of scholars asserted a concept of religion that would allow it to be at the heart of the common school project, uniting all under the common morality of the social good. Influenced both by liberal Protestant humanism and the scientific worldview pervasive in education reform at the time, these character educationists' ideas remind us of the historical contingency of categories like "religious" and of the antiquity of ideas we might classify under the heading of spirituality in American culture.

This collection of essays looks at the relationship between science and religion. The book begins from the premise that both science and religion operate in, yet seek to reach beyond specific historical, political, ideological, and psychological contexts

Introduction / Thomas Dixon -- pt. I. Categories. 'Science' and 'religion' : constructing the boundaries / Peter Harrison -- Science and religion in postmodern perspective : the case of Bruno Latour / Jan Golinski -- pt. II. Narratives. Religion and the changing historiography of the scientific revolution / Margaret J. Osler -- The late Victorian conflict of science and religion as an event in nineteenth-century intellectual and cultural history / Frank M. Turner -- Islam, Christianity, and the conflict thesis / B. Harun Küçük -- pt. III. Evolution and creationism. Evolution and creationism in the Islamic world / Salman Hameed -- Understanding creationism and evolution in America and Europe / Bronislaw Szerszynski -- pt. IV. The politics of publishing. A global history of science and religion / Sujit Sivasundaram -- The Scopes trial beyond science and religion / Adam R. Shapiro -- Science, religion, and the history of the book / Jonathan R. Topham -- pt. V. Ways forward. Sciences and religions : what it means to take historical perspectives seriously / Noah Efron -- Simplifying complexity : patterns in the history of science and religion / Ronald L. Numbers -- What shall we do with the 'conflict thesis'? / Geoffrey Cantor