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Researches on Anti-Corruption have found that politics, economics, and culture have a relation to corrupt practices. However, what about the influence of religion on corruption? Recently, there is an increasing interest in understanding the relationship between religion and corruption; could religion prevent corruption? This paper discusses the effect of religiosity on bureaucratic corruption in Indonesia. The results show that corrupt practices are negatively associated with religious heritage, signifying that religious culture takes a positive role in delimiting corrupt practices of government officials since religion has an influence on the normative anti-corruption paradigm. This paper also finds the negative relationship between religion and corruption is weaker for people who had experience requested by an official to paid illicit payment, which identifies the substitution chance of religious ethic and law enforcement in curbing corruption. Given the very few studies and limited data resources in the context of Indonesia, this paper is only a tentative study to contributes to the discussion of religion and corruption relations. ; Sejumlah penelitian anti-korupsi telah menyatakan bahwa politik, ekonomi, dan kebudayaan berpengaruh terhadap praktik korupsi. Lantas bagaimana dengan pengaruh agama terhadap korupsi? Belakangan, hubungan antara agama terhadap korupsi memunculkan pertanyaan: dapatkah agama mencegah korupsi? Tulisan ini membahas dampak religiusitas dalam korupsi birokrasi di Indonesia. Pada bagian hasil, menunjukkan bahwa praktik korupsi secara negatif diasosiasikan dengan ajaran agama, menunjukkan agama memiliki peran positif dalam pencegahan korupsi berkenaan dengan ajaran normatif anti-korupsi dalam agama itu sendiri. Tulisan ini juga menyatakan hubungan negatif antara agama dan korupsi adalah lebih lemah pada kelompok yang memiliki pengalaman dimintakan pemberian sejumlah "uang pelicin" oleh petugas. Temuan tersebut mengidentifikasikan substisusi antara etika agama dan penegakan hukum dalam pemberantasan korupsi. Dengan terbatasnya studi dan data pada bidang penelitian yang sama, tulisan ini semata adalah studi tentatif untuk berkontribusi pada topik antara hubungan agama dan perilaku korupsi.

Religious actors are becoming part of the EU bureaucratic system, and their mobilisation in Brussels and Strasbourg in the last decade has increased dramatically. This book explores the mechanism and impact of religious representation by examining relations between religious practitioners and politicians in the European Union from the Second World War until today. This book seeks to answer the following questions: How do (trans)national religious groups enter into contact with European institutions? What are the rationale and the mechanisms of religious representation in the European.

The essay is dedicated to Max Weber's Zwischenbetrachtung (1915-16), a fundamental text for the comprehension of his whole sociology of religion. Marra focuses particularly on the theme, typical of Weber, of the tension between rationalization processes connected to the disenchantment (Entzauberung) and the original magical-religious foundation; he also discusses the relationships which the religions of redemption (Erlösungsreligionen), according to Weber, develop with economy and power. ; Este ensayo está dedicado a la Zwischenbetrachtung (1915-6) de Max Weber, obra fundamental para la comprensión de toda su sociología de la religión. En particular, Marra se ocupa del típico tema weberiano de la tensión entre los procesos de racionalización relacionados con la desilusión (Entzauberung) con las bases mágico-religiosas originarias; y de las relaciones que las religiones de redención (Erlösungsreligionen) desarrollan, para Weber, con la economía y el poder.

Emmanuel Levinas has taught that ethics is straightforwardness itself, the sincerity of the face soliciting assistance, the inter-humanity constituted through our moral responsiveness, and the laws and institutions of justice that responsibility requires to keep oppression and exploitation at bay. And yet we know that in today's world police states, global corporations, capitalist commodification and mass media surveil, deceive and exploit humanity through the manipulation and even manufacture of desires in a posthumanity in which nothing is what it seems. This volume raises the questions of how to be ethical in today's environment and if and how an ethical politics is possible. There is a great deal of literature on this contemporary topic. The distinctive character of this volume, however, is to examine and develop these central questions from the perspective of Levinas's ethics of the other person. Religions is the appropriate journal for this discussion because Levinas's ethics is at once, and explicitly, a morality and a religious calling. In this particular issue of Religions we will draw upon the scholarship of those scholars who have participated in the 5th and 6th Levinas Philosophy Summer Seminar (LPSS), directed annually by noted Levinas scholar Richard A. Cohen. The 5th LPSS, on the topic "Morality, Justice and the Political," was held at the University at Buffalo, Buffalo, New York, July, from July 17 to 21, 2017. Fourteen American scholars, selected from a larger pool of applicants, attended. This summer seminar was sponsored by the National Endowment for the Humanities. The 6th LPSS, on the topic "Ideology and Justice," is to be held at the University of Chicago Center in Paris, France, from July 2 to 6, 2018. It is anticipated that sixteen international scholars will participate. Contributors to the special issue of Religions will be drawn from selected attendees from both the 2017 and 2018 LPSS.

Emmanuel Levinas has taught that ethics is straightforwardness itself, the sincerity of the face soliciting assistance, the inter-humanity constituted through our moral responsiveness, and the laws and institutions of justice that responsibility requires to keep oppression and exploitation at bay. And yet we know that in today's world police states, global corporations, capitalist commodification and mass media surveil, deceive and exploit humanity through the manipulation and even manufacture of desires in a posthumanity in which nothing is what it seems. This volume raises the questions of how to be ethical in today's environment and if and how an ethical politics is possible. There is a great deal of literature on this contemporary topic. The distinctive character of this volume, however, is to examine and develop these central questions from the perspective of Levinas's ethics of the other person. Religions is the appropriate journal for this discussion because Levinas's ethics is at once, and explicitly, a morality and a religious calling. In this particular issue of Religions we will draw upon the scholarship of those scholars who have participated in the 5th and 6th Levinas Philosophy Summer Seminar (LPSS), directed annually by noted Levinas scholar Richard A. Cohen. The 5th LPSS, on the topic "Morality, Justice and the Political," was held at the University at Buffalo, Buffalo, New York, July, from July 17 to 21, 2017. Fourteen American scholars, selected from a larger pool of applicants, attended. This summer seminar was sponsored by the National Endowment for the Humanities. The 6th LPSS, on the topic "Ideology and Justice," is to be held at the University of Chicago Center in Paris, France, from July 2 to 6, 2018. It is anticipated that sixteen international scholars will participate. Contributors to the special issue of Religions will be drawn from selected attendees from both the 2017 and 2018 LPSS.

In recent years, there has been an increased interest in research into religiosity of different generations, especially Millenials. In this paper, we will examine the relationship of Generation Z to religion. As the most numerous population, characterised by insecurity and concern for the socio-economic and security aspects of the world in which we live, by digital mediation and socialisation accompanied by the availability of the Internet, by racial and ethnic diversity, and by supporting individual freedom and sexual amorphousness, they are the first post-Christian generation as well, shaping the world like no other generation to this day. Given the aforementioned, the subject of our research is the religious and spiritual values that this generation cultivates. The paper uses secondary data derived from the Pew Research Center research, as well as studies based on qualitative and quantitative research comparing different generation cohorts. The paper consists of three parts, with the first part presenting the sociological characteristics of Generation Z, the second one explaining the popular concepts of modern religiosity together with the respective pieces of criticism, and the final one observing Generation Z as representatives of the post-Christian world. Considering the overall social transformation that accompanies this generation, in conclusion we find that Generation Z treats religion and elements of religion as trends, that there is a search for 'religious shortcuts', i.e. that it channels its spirituality through rituals and ceremonies that meet their current needs and are not necessarily related to one religion.

ObjectiveThis article explores how religion shapes Latino opinion regarding religion and public life.MethodsThis article uses a 2006 national survey of Latinos (N = 4,016) conducted by the Pew Research Center. The data are investigated through logistic regression and ordered logit.ResultsReligion does have a substantial influence on how Latinos view the role of the church in politics. Specifically, Latinos with higher levels of religious behavior and more orthodox beliefs were significantly more supportive of religion being involved in politics. Religious affiliation also mattered.ConclusionReligion is a powerful influence on how Latinos feel about the role of religion in politics. This influence mirrors findings from studies of the general population (Jelen and Wilcox, 1995; Guth et al., 2006; Smidt, 2007), giving support to the notion that there is little difference between Latinos and the general population when it comes to the influence of religion.