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Gathering thinkers from ten countries and from a variety of scientific and spiritual backgrounds, Global Perspectives on Science and Spirituality leads readers on a fascinating tour of distinctly non-Western approaches to topics in these two fields. These voices add fresh and invigorating input to a dialogue that has thus far been predominantly guided by scholars from the United States or Western Europe.The award-winning researchers represented in this volume were selected from a pool of over one hundred and fifty applications, and they offer the very best scholarship from underrepresented reg

"Was wird aus Religion? Dazu gibt es weit ausgreifende Theorien, die meist auf "ung" enden: Säkularisierung, Pluralisierung, Individualisierung … Es sind Blicke aus der Vogelperspektive. Doch wie fühlt sich, was sich da wandelt, eigentlich aus der Nähe an, aus der Sicht derer, denen ihre Religion wirklich etwas bedeutet? Wie erleben sie den religiösen Wandel, die Transformationen in der Architektur des Religiösen? Wie irritierend ist das? Wie enttäuschend? Wie befreiend vielleicht auch? In welche Richtung zeigt die Entwicklung? Werden verbindliche Glaubensüberzeugungen noch eine Rolle spielen? Wird Religion nur noch von ästhetischem oder gar folkloristischem Interesse sein? Wird man Religion vielleicht eher als Ausdruck starker Emotionen und Intuitionen verstehen? Oder ganz praktisch vor allem als Impuls zu einer Praxis der Nächstenliebe und der Solidarität? Ausgehend von Beobachtungen und Fallgeschichten diskutiert das Buch verschiedene Möglichkeiten der Entwicklung. Was also wird aus Religion? Und wie können die, denen an ihr gelegen ist, dazu beitragen, dass Religion nicht trivial wird?" (Verlagsinformation)

Political science is in same time old and young science. Old, if we have in mind politics as subject of research, and young if we think about institutions in which politics is only subject of research or education. Having in mind religion as subject of political science research, we can easily conclude that all books in early history of mankind, which were dedicated to political topics, had for the first subject religion. That is clear if we remember that first forms of political organizations in old Babylon, Egypt and Israel are inseparable connected with gods. Gods gave legitimacy to those states. But so political science institutions in generally so political sciences of religions, or politologie des religions in French, was born late. The first subjects of research in political sciences institutions were: state, political regimes, political parties, theory of politics, political systems, etc. Religion was studied very rarely. Modern political science was born under influence of French intellectuals: Diderot, Rousseau, Voltaire etc. They considered that religion will disappear with education and development. Their compatriot Alexis de Tocqueville thought contrary to their prognosis. The time gave right to Tocqueville. In the second part of XX century when the world development was the highest, religion maintained its position in big part of globe and became stronger in a lot of states. That created big challenge for political science. Many of political scientists started with research concerning influence of religion into politics. That create, as the first step, centres for research of relations among religion and politics as is labaratoire RELIGION ET POLITIQUE at Institute d'etudes politiques in Paris or l'Observatoire du Religieux at Institut d'etudes politique in Aix EN Provence en Frence, and finally that created special scientific discipline among political sciences which name is Religion and politics, Political Science if Religion, Politologie of Religion or Politologie des religions in French. Politologia della religione in italien or Religionspolitologie in German.Key words: Religion, Politics, Political Science, Development, Lecturing

This book uses stigma theory to provide meaningful insight into the coping mechanisms of employees who experience critical and judgmental reactions to their religion in the workplace. Thomson's research synthesizes the various models of invisible diversity management and offers strategies for application at the organizational level.

In recent years, anthropologists, historians, and others have been drawn to study the profuse and creative usages of digital media by religious movements. At the same time, scholars of Christian Africa have long been concerned with the history of textual culture, the politics of Bible translation, and the status of the vernacular in Christianity. Students of Islam in Africa have similarly examined politics of knowledge, the transmission of learning in written form, and the influence of new media. Until now, however, these arenas--Christianity and Islam, digital media and "old" media--have been studied separately. Religion, Media, and Marginality in Modern Africa is one of the first volumes to put new media and old media into significant conversation with one another, and also offers a rare comparison between Christianity and Islam in Africa. The contributors find many previously unacknowledged correspondences among different media and between the two faiths. In the process they challenge the technological determinism--the notion that certain types of media generate particular forms of religious expression--that haunts many studies. In evaluating how media usage and religious commitment intersect in the social, cultural, and political landscapes of modern Africa, this collection will contribute to the development of new paradigms for media and religious studies.--Publisher's summary

In the paper the new hungarian constitutional regulation and related statues on the right to conscience and religion and establishment of churches are examined and compared to the previous regulatory framework. The comparism seems necessary as in 2011 the Hungarian Parliament adopted a new Fundamental Law and new statue on these fundamentak rights. Due to the changed constitutional framerwork concerning the establishment of churches, it seems possible that in Hungary there may be a serious deficit in promoting human rights.

Abstract. In the philosophy of J. L. Schellenberg, "evolutionary religion" is a religious stance oriented towards the deep future. According to Schellenberg, the best form of evolutionary religion is non-doxastic faith in ultimism. I reject Schellenberg's arguments for preferring ultimism and suggest that committing non-doxastically to traditional religion makes more sense from an evolutionary perspective. I argue that the alignment argument for traditional religion remains sound even when the deep future is considered. Furthermore, I assess Schellenberg's claim that humanity is religiously immature.

Rory Cellan-Jones talks to Iza Hussin and Paul Seabright about recent trends in world religions, the interplay between politics and religion, and the economics of religion.
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