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In The Churching of America, 1776-2005, Roger Finke and Rodney Stark once again revolutionize the way we think about religion. Extending the argument that the nation's religious environment acts as a free market economy, this extensively revised and expanded edition offers new research, statistics, and stories that document increased participation in religious groups from Independence through the twenty-first century. Adding to the thorough coverage of "mainline" religious groups, new sections chart the remarkable development and growth of African American churches from the early nineteenth century forward. Finke and Stark show how, like other "upstart sects," these churches competed for adherents and demonstrate how American norms of religious freedom allowed African American churches to construct organizational havens with little outside intervention. This edition also includes new sections on the ethnic religious communities of recent immigrants-stories that echo those told of ethnic religious enclaves in the nineteenth century. Bringing together timely new information and evidence, this provocative book insists, more than ever, on a major reevaluation of established ideas about American religious institutions. Written with lively prose, it will stir debate within church and academic communities, as well as among laypersons interested in the history of religion.

"This is a fully annotated edition of selected letters by (and in some cases to) Sir J.G. Frazer (1854-1941), the eminent Scottish anthropologist, classicist, and historian of religion. Frazer was read by virtually everyone working in those fields in the first third of the twentieth century. His great work, The Golden Bough, offered a grand vision of humanity's mental and spiritual evolution - from vain attempts to compel the gods to do our bidding (which Frazer called magic) through equally vain attempts to propitiate the gods through prayer and sacrifice (his characterization of religion) to rationality and science. Frazer wrote thousands of letters to friends and colleagues, who included such prominent figures as Edmund Gosse, A.E. Housman, and Bronislaw Malinowski. Along with H.G. Wells, Frazer was a leading voice of secularism in the English-speaking world in the first half of the last century; The Golden Bough has been in print continuously since its publication. This generous selection of correspondence offers an unparalleled insight into the thinking of much of educated Britain and Europe at the turn of the twentieth century, and also throws light upon the composition of The Golden Bough itself."--Jacket

Cover -- Half Title -- Title Page -- Copyright Page -- Dedication -- Contents -- INTRODUCTION TO THE TRANSACTION EDITION -- PREFACE -- I. Vico's THEORY OF KNOWLEDGE : FIRST PHASE -- II. Vico's THEORY OF KNOWLEDGE: SECOND PHASE -- III. INTERNAL STRUCTURE OF THE NEW SCIENCE -- IV. THE IMAGINATIVE FORM OF KNOWLEDGE (POETRY AND LANGUAGE) -- V. THE SEMI-IMAGINATIVE FORM OF KNOWLEDGE (MYTH AND RELIGION) -- VI. THE MORAL CONSCIOUSNESS -- VII. MORALITY AND RELIGION -- VIII. MORALITY AND LAW -- IX. THE HISTORICAL ASPECT OF LAW -- X. PROVIDENCE -- XI. THE LAW OF REFLUX -- XII. METAPHYSICS -- XIII. TRANSITION TO HISTORY: GENERAL CHARACTER OF Vico's TREATMENT OF HISTORY -- XIV. NEW PRINCIPLES FOR THE HISTORY OF OBSCURE AND LEGENDARY PERIODS -- XV. HEROIC SOCIETY -- XVI. HOMER AND PRIMITIVE POETRY -- XVII. THE HISTORY OF ROME AND THE RISE OF DEMOCRACY -- XVIII. THE RETURN OF BARBARISM : THE MIDDLE AGES -- XIX. VlCO AND THE TENDENCIES OF CONTEMPORARY CULTURE -- XX. CONCLUSION : Vico AND LATER THOUGHT, PHILOSOPHICAL AND HISTORICAL -- APPENDICES -- I. ON THE LIFE AND CHARACTER OF G.B. Vico -- II. THE LATER HISTORY OF Vico's THOUGHT -- III. THE SOURCES OF Vico's THEORY OF KNOWLEDGE -- IV. BIBLIOGRAPHICAL NOTES -- NOTE.-PASSAGES OF Vico's WORKS TO WHICH ESPECIAL REFERENCE is MADE IN THE COURSE OF THE EXPOSITION -- INDEX OF NAMES

This book is the first to provide a critical history of analytic philosophy from its inception in the late nineteenth century to the present day. Quentin Smith focuses on the connections between the four leading movements in analytic philosophy—logical realism, logical positivism, ordinary language analysis, and linguistic essentialism—and corresponding twentieth-century theories of ethics and of religion. Through a critical evaluation of each school's theoretical positions, Smith counters the widespread view of analytic philosophy as indifferent to important questions about right and wrong and human meaning. He argues that analytic philosophy throughout its history has revolved around the central issues of existence, and he offers a new ethics and philosophy of religion.The author develops a positive ethical theory based on a method of ethics first formulated by Robert Adams. Smith's theory belongs to the tradition of perfectionism or self-realization ethics and builds on Thomas Hurka's recent theory of perfectionism. In his consideration of philosophy of religion, Smith concludes that there is a sound "logical argument from evil" that takes into account Alvin Plantinga's free-will defense and undermines monotheism, paving the way to a naturalistic pantheism

Cover -- Half Title -- Title Page -- Copyright Page -- Table of Contents -- Acknowledgments -- Introduction: George Mosse and Political Symbolism -- Part I: The Language of Cultural Crisis -- 1: Degeneration and the Medical Model of Cultural Crisis in the French Belle Époque -- 2: The Body without Fatigue: A Nineteenth-Century Utopia -- 3: Practical Reason in Wilhelmian Germany: Marburg Neo-Kantian Thought in Popular Culture -- 4: Caftan and Cravat: The Ostjude as a Cultural Sym bol in the Development o f German Anti-Semitism -- 5: Myth and Symbol in Georges Sorel -- Part II: Science, Myth, and Ideology -- 6: Feminism, Fertility, and Eugenics in Victorian and Edwardian England -- 7: Darwinism and the Working Class in Wilhelmian Germany -- 8: Science and Religion in Early Modern Europe -- Part III: Political Discourse and Cultural Symbols -- 9: Popular Theater and Socialism in Late-Nineteenth-Century France -- 10: Dashed Hopes: On the Painting of the Wars of Liberation -- Photo Essay -- 11: The Nature and Function of Generational Discourse in France on the Eve of World War I -- 12: Man in the Natural World: Some Implications of the National-Socialist Religion -- Part IV: Teaching and Politics: George Mosse in the Pulpit -- 13: GLM: An Appreciation -- 14: With George Mosse in the 1960 -- About the Contributors -- Index.

One The Family Background and Formal Education of R. G. Collingwood -- I. Introduction: A Sketch of R. G. Collingwood's Career and Major Interests -- II. John Ruskin as an Inspiration for W. G. Collingwood and R. G. Collingwood -- III. The Literae Humaniores Program at Oxford and R. G. Collingwood's Response to It -- IV. R. G. Collingwood's Research in the Archaeology of Roman Britain -- Two The Unfolding of Collingwood's Approach to Philosophy 1913–1923 -- V. Collingwood's Religion and Philosophy (1916) -- VI. Two Pivotal Essays: "The Devil" (1916) and Ruskin's Philosophy (1919/1922) -- VII. Benedetto Croce as a Foil to R. G. Collingwood -- VII. The Influence of Croce, Gentile, and Vico on Collingwood During the Early 1920's -- Three Speculum Mentis (1924): A Description of the five Forms of Experience -- IX. General Characteristics of Speculum Mentis -- X. Art and Religion as Elementary Forms of Experience -- XI. Science as the Third Form of Experience -- XII. History and Philosophy as the Culminating Forms of Experience -- Four R. G. Collingwood's Isolation in Twentieth Century Thought -- XIII. R. G. Collingwood's Place in the History of Ideas (1900–1925) -- XIV. Conclusion: R. G. Collingwood's Intellectual Loneliness after 1924 and its Roots in His Ruskinian Education -- Appendices.

The study explores how gender inequality exists in the Nigerian civil service. It adopts a convenience sampling technique where semi-structured interviews were administered to 27 civil servants in the Federal Territory of Abuja. Based on content- and consistency-based analysis, the researchers classified three emerging categories as exogenous, endogenous, and exo-endogenous factors. These factors further unravelled the emerging subcategories of each of the factors that included (1) the deficit in Education, (2) religion, (3) the civil service administration, (4) sex appeal as a criterion, (5) marriage and childbearing and (6) culture. With a consistency rate of 87.88%, the participants suggested that female education deficits constitute one factor that influences women's employment. About 80.95% and 63.89% suggested that religion and civil service have negatively impacted female labour participation in the civil service. We concluded that women were not specifically employed in the civil service on the principle of gender equality or because the government intended to explore and benefit from their potential. The study recommended that there should be an enactment law that warrants fair practice in the civil service by removing any exclusions undermining women's ability in decision-making and having equal access to various employment opportunities.

Riprendendo la spiritualità monastica medievale, insieme con la tradizione patristica, Domenico Cavalca (anni Ottanta del Duecento-1341), dell'Ordine dei Predicatori di Pisa, si fa catalizzatore in positivo di immagini dal forte impatto visivo e affettivo, promuovendo per un pubblico di laici devoti un graduale percorso di educazione all'affettività. Formatosi particolarmente alla scuola di s. Bernardo di Clairvaux, Cavalca promuove il Cristianesimo non già come una "religione del Libro", ma come religione della Parola, di un Verbo Incarnato e vivo, unico e personale. Il Deus-homo crucifixus è il Libro scritto nella Parola incarnata, e chiede al meditante di contemplare, come 'vedere' e 'sentire' insieme, questo passaggio.
L'adorazione della croce diviene allora il modello di una meditazione affettiva che suscita immagini capaci di trasporre nello spirito come nel corpo la testimonianza di Paolo ai Galati, Christo confixus sum cruci. Sfruttando una chiave psicologica comune ai predicatori (l'uomo composto di cogitatus, affectus e memoria), il Nostro ripropone ciò che era il positivo (o l'impulso) della spiritualità monastica, il ritorno cioè a Dio attraverso l'Uomo del Figlio, e così recuperare quell'immagine impressa nella creatura prima del peccato.

This study analyses the concept of interfaith dialogue, a widely popular issue, from an Islamic perspective with a view to mitigating religious misunderstanding and promoting interfaith harmony. The study adopts qualitative content analysis based on historical elucidations of the Qur'an and the Sunnah. For this purpose, historical documents including both classical and contemporary Islamic literature have been analysed along with recent scholarly journal articles, theses, dissertations, as well as reliable online contents. The findings reveal that Islam accepts interfaith dialogue as a necessary condition for promoting peaceful coexistence and interfaith harmony in every society. The Qur'an has laid a great emphasis on maintaining unity in diversity. The Prophet (PBUH) was a model for mitigating interfaith conflicts throughout his life. Though a few Qur'anic verses seem incongruous with interfaith dialogue and harmony, upon investigation, they are attested to be applied to specific circumstances only. Finally, it concludes that Islam, being a universal religion, plays a unique role in mitigating interfaith encounters and encouraging peaceful coexistence among the followers of different religions and cultures of the world.
Journal of the Asiatic Society of Bangladesh (Hum.), Vol. 68(2), 2023, pp. 193-206

Dr B.R. Ambedkar led the mass conversion of the Mahar population from Hinduism to Navayana Buddhism in the year 1956, aiming at the emancipation of the Mahar community, who were treated as untouchables. Dr Ambedkar believed that since untouchability was a part of Hindu tradition, Mahars could not be freed from it until they remained within the Hindu tradition. Contrarily, M.K. Gandhi maintained religious conversion as the purification and change of heart and attaining a higher level of spirituality. Every great religion has the capability for reform within it. He believed that a change of heart being within own religious tradition might eradicate social evils like untouchability, and for that, one should not change his religion. The article thus discusses the various perspectives of religious conversions and analyses the views of these two great thinkers of modern India, situating the Mahar conversion as the primary focus. Based on secondary literature sources, the author tries to situate the views of Gandhi and Ambedkar in the broader discourse on religious conversion and show that the Mahar conversion had a socio-political necessity and Gandhi's views and appeal for eradication of untouchability did not have a practical value given the socio-religious context in India.

Religious conversions, particularly those originating from marginalized communities, have been a subject of scholarly investigation in colonial and post-colonial India. Dalit conversions, in particular, have been examined not only as an attempt in exercising freedom of conscience but also as an act encompassing various dimensions. The existing body of literature on Dalit conversions has recognized them as instances of social protest, group assertion, a direct challenge to caste-based dominance, the pursuit of egalitarianism, and the quest for self-respect. Although discussions surrounding Dalit conversions to different religions have intensified in post-independence India, conversions to Islam and Christianity have received notable attention. It is widely acknowledged that Dalit conversions stand in opposition to the principles of caste system, religious hegemony, and homogenization. This article by examining the instances of Dalit conversions that have taken place in independent India, delves into three significant aspects: first, comprehending the acquired religious identity of Dalits; second, exploring the aspirations of Dalit converts; and third, examining the construction of a utopia within the context of the adopted religion. Additionally, the article argues that Dalit conversions should not be regarded as an endpoint but rather as a transformative journey into an envisioned utopia.

The mid-20th century saw the fall of the Ottoman Empire, the last Muslim caliphate, and at the same time, European imperialism continued to develop in Muslim-majority societies. The clash between Europe and the Muslim world also led to the emergence of reformist ideas, sparking intense debate on democracy, women's rights, the relationship between religion and power, and so on. Added to this, colonization also dismantled well-established systems, particularly in sub-Saharan Africa, and imposed its hegemony. In this context, the relationship that Muslims had to maintain with colonial power was also the subject of debate. The aim of our contribution is to analyze the theological thinking of one of the first to question the political nature of Islam, namely the Egyptian 'Alī 'Abd al-Rāziq, author of the now famous book Al-Islām wa uṣūl al-ḥukm (Islam and the Foundations of Power). His reflections will be analyzed in comparison with those of a sub-Saharan author, Cheikh Moussa Kamara, author of Akṯar al-rāġibīn, a reflection on the use of religion for power purposes in colonial Africa. The aim will be to highlight how both think about the relationship between spiritual authority and temporal power.

In Sociology of Religion the massive shift towards secularisation, especially in historically Protestant countries of Europe, or these with Protestant influence, has been found to comprise two shifts: one towards the loss of religion, the other towards highly individualistic esoteric spirituality. The 'individualisation of faith', brought about by Protestantism, proclaimed especially by John Calvin, as 'master theoretician', is regarded to be a feature of both. Yet, presently, Protestantism and Western Esotericism, define themselves as opposites. At the beginning of this development, in the 16th century Renaissance culture, Platonism, (understood as spiritual philosophy) had a formative influence on both. In this essay, I will look at the origins of this development, at Calvin's introduction to his theoretical exposition of Christian faith, the 'Institutes', and at Francois Rabelais' references to 'divination' – the means of finding out the will of God – as a foremost literary representative of the spiritual tradition that was to become Western Esotericism. I will show, that both are close in their sharing of the Platonic motif that the knowledge of God and of the Self are interconnected – despite their differing reception of it. Thus, 'common ground' is identified, that may help to understand the present dynamics between both, in the context of Modernity.

This article aims to elaborate on the Peresean tradition, which is a unique and typical tradition among the Sasak tribe in Lombok, Indonesia. This tradition was held in ancient times to train fighters to fight invaders and beseech for rain. Nowadays, it is used to greet guests or tourists and celebrate national holidays, religious holidays, and traditional days. The present study employed ethnographic approaches. The researcher conducted the study in the West Nusa Tenggara province of Indonesia, specifically focusing on the Sasak tribe. This study result indicates that motivational reasons established from the Peresean tradition are to preserve culture and belief motivation. Meanwhile, the values education implies behind the violence in the Peresean tradition are, first, to strengthen the sense of solidarity and kinship between religions and local community members. Second, the values of such a tradition educate the mentality of sportsmanship to abide by Peresean rules. The third is to educate, in the spirit of courage and toughness, the young generation of the Sasak people in defending and contending for the sake of tribe, religion, and country. The integration between values-education, and people's motivation is the foundation and pillar for preserving the Peresean tradition in the Sasak tribe until today.