Suchergebnisse

Die Befunde neuerer Arbeiten widersprechen einem sich zunehmend abzeichnenden Konsens über die schwindende Bedeutung sozialer Spaltungen für das Wahlverhalten. Kritisiert wird inzwischen, dass die These auf einer unzureichenden empirischen Grundlage basiert und daher nicht belegt ist. Der vorliegende Beitrag greift in die Debatte ein, indem ein umfassendes historisch-vergleichendes Porträt von drei wichtigen sozialstrukturellen Komponenten des Wahlverhaltens in sechs fortgeschrittenen kapitalistischen Demokratien entworfen wird. Die Interpretation der Daten des Ländervergleichs zwischen 1964 bis 1998 zeigt, dass die Stärke der Beziehungen zwischen Spaltungen und dem Wahlverhalten stark differiert. Die kompatiblen Daten aus Australien, Deutschland, Großbritannien, den Niederlanden, Österreich und den USA zu den Klassen-, Religions- und Geschlechterspaltungen schränken insgesamt die Geltung der These stark ein, dass das spaltungsbestimmte Wahlverhalten zurückgegangen sei. (ICA)

""3 Kantian Virtue""""4 Kant�s Humanity""; ""4.1 The Strenuous Way of Virtue""; ""4.2 �Original Innocence�""; ""4.3 Kant and Rousseau: Unsociable Sociability""; ""5 Kant�s Moral Religion""; ""5.1 The Moral Law Within""; ""5.2 Historical Religions and Moral Religion""; ""5.3 Hope in the Common Rational Pursuit of the Good Life""; ""6 Kant�s Place in Ricoeur�s Architectonic""; ""6.1 Spinoza and Kant""; ""6.2 Aristotle and Kant""; ""5 The Reflexive Autonomy of Ricoeur""; ""1 Introduction""; ""1.1 Reflexive Autonomy: Ricoeur�s �ethical vision of the world�""

Cover; Title; Copyright; Dedication; Contents; List of Figures; Abbreviations; Acknowledgments; 1 Introduction: Material Culture and Religious Studies; PART I The Materiality of Writing; 2 Bamboo and the Production of Philosophy: A Hypothesis about a Shift in Writing and Thought in Early China; 3 Seeing In Between the Space: The Aura of Writing and the Shape of Artistic Productions in Medieval South Asia; 4 Manuscripts and Shifting Geographies: The Dvādaśajyotirliṅgastotra from the Deccan College as Case Study

Der Autor berichtet aus einem Modellprojekt der Bundeszentrale für politische Bildung, in welchem Maßnahmen und Produkte für die Zielgruppe der muslimischen Jugendlichen entwickelt werden. In den Stadtteilen Berlin-Neukölln, Essen-Katernberg und Essen-Altendorf wurden Träger der Jugendhilfe beauftragt, niedrigschwellige Angebote und Formate für muslimische Jugendliche in Schulen und Jugendeinrichtungen zu erarbeiten. Außerdem wurde der Verein UFUQ e.V. in Berlin mit der Beobachtung und Auswertung muslimischer jugendkultureller Medien und Angebote im Internet beauftragt. Der hohe Anteil sowohl türkisch- als auch arabischstämmiger Jugendlicher in Essen und Berlin-Neukölln sowie die verdichtete Präsenz muslimischer Vereine und Moscheen machen nun einen Vergleich zwischen den beiden Standorten des Modellprojekts möglich. In beiden Städten sind in den letzten Jahren Netzwerke zwischen den Akteuren in der kommunalen Integrationspolitik, bei der Polizei, in den Schulen und der Jugendsozialarbeit sowie in den Moscheevereinen entstanden, die Anknüpfungspunkte für das Interventionsprojekt bieten. Die Arbeitshypothese lautet, dass das Themenfeld "Islam und politische Bildung mit Jugendlichen aus islamischen Milieus" bisher für die politische Bildung völlig unerschlossen ist. Aus diesem Grund will das Modellprojekt die Frage beantworten, mit welchen Themen, Maßnahmen und Methoden eine politische Bildungsarbeit mit der Zielgruppe "muslimische Jugendliche" erfolgreich betrieben werden kann. (ICI2).

At the start of his outstanding new book, Constituting Religion: Islam, Liberal Rights, and the Malaysian State, Tamir Moustafa explains that initially his ambition extended beyond Malaysia to a comparison of Malaysia, Pakistan, and Egypt. As one with an interest in both Malaysia and Pakistan, I read his book with that ambition in mind. Specifically, I read Moustafa's new book as an account of the ways in which a particular country's constitutional tension between "individual" and "group-based" religious freedoms has been legally and politically operationalized. In my reading, Moustafa's account is not limited to Malaysia; the experience of Malaysia is also tied to the constitutional experience of South Asia.

This paper examines the emergence and character of popular religious groups and considers their implications for long-term cultural change in Latin America. Particular attention is given to the link between religious change and the creation of apopular subject, a set of confident, articulate and capable men and women, from hitherto silent, unorganized, and dispirited populations. I argue here that creation of such a popular subject is nurtured by transformations in key expressions of popular religion, by the way these take form in new patterns of community organization and group solidarity, and by efforts to rework the ties that bind popular groups to dominant institutions.

Perspectives on Peace Education: Theoretical and Theological -- Islam and Peace Education: Theological and Religious Resources -- Pedagogy and Peace Education -- Inter-religious Approaches to Peace Education -- Peace Education: Contexts, Crises, and Case Studies.

"Purity condemns filth; piety disparages corruption. Amassing riches offered to a transcendental world, the priests of ancient faiths found themselves trapped in contradiction. Loan out their resources to merchants: make yourself a pariah to true prophets. Before Islam squared the circle, bringing capital mobility enhancing credit creation into coexistence with devotion, religion stymied merchant capitalism. Spread through trade, Islam's innovations in commerce soothed the path to coexistence of credit and faith globally. Had a second form of capitalism - technological capitalism - not emerged binding science to innovation, harmony between faith and capitalism would prevail. However, scientific advance feeds off empirical experiment buttressed by critical debate, anathema to elites wielding power in countries saturated with religious nationalism. Easy cooperation between capitalism and religion blocked in these lands, their potential for economic progress withers, condemning many of these religious nationalist states to sustained poverty, to invidious religion traps."--Provided by publisher.

"This book explores religion-regime relations in contemporary Zimbabwe to identify patterns of co-operation and resistance across diverse religious institutions. Using co-operation and resistance as an analytical framework, the book shows how different religious organisations have interacted with Emmerson Mnangagwa's "Second Republic", following Robert Mugabe's departure from the political scene. In particular, through case studies on the Zimbabwe Council of Churches, Zimbabwe Catholic Bishops Conference and Pentecostals, African Traditional Religions, Islam, and others, the book explores how different religious institutions have responded to Mnangagwa's new regime. Chapters highlight the complexities characterising the religion-regime interface, showing how the same religious organisation might co-operate and resist at the same time. Furthermore, the book compares how religious institutions co-operated or resisted Mugabe's earlier regime to identify patterns of continuity and change. Overall, the book highlights the challenges of deploying simplistic frames in efforts to understand the interface between politics and religion. A significant contribution to global scholarship on religion-regime interfaces, this book will appeal to academics and students in the field of Religious Studies, Political Science, History and African Studies"--

Tocqueville is aware that the process of individualisation that characterises modern societies erodes social cohesion. He sees clearly that the institutional apparatus alone does not guarantee that individuals in modern societies can leave the cycle of their private interests and sacrifice themselves for the sake of the common interest, above all when power, hidden in the shadow of democratic individualism, pulls the strings to make individuals confuse their safety with political inaction, and social peace with the peace of cemeteries. If modern democracies are to maintain their public spirit, then they must find tools capable of instilling the moral principles of civic humanism in the feelings and reason of their citizens, and able to generate interest in the «res publica». Suchs are well-understood interest and religion. In this way, on a personal level, the rational arguments around the veracity of Christian beliefs do not persuade him to believe in the crucified Messiah. Nevertheless, as a sociologist, he reaches the conviction that the Christian religion is necessary for the evolution of a democratic society that enables the full development of its citizens' political and existential freedom. ; Tocqueville es consciente de que el proceso de individualización que acompaña a las sociedades modernas erosiona la cohesión social. Tiene claro que el aparato institucional no garantiza por sí solo que los individuos en las sociedades modernas salgan del círculo de sus intereses privados y se sacrifiquen en aras del interés común, sobre todo, cuando el poder, agazapado a la sombra del individualismo democrático, mueve los hilos para que los individuos confundan su seguridad con la inacción política y la paz social con la paz de los cementerios. Si se quiere mantener el espíritu público en las democracias modernas habrá que encontrar herramientas capaces de infundir en los sentimientos y en la razón de sus ciudadanos los principios morales de un humanismo cívico, capaces de generar el interés por la «res publica». ...

The relationship between law and religion has a complex history. This article explores their convergence, divergence, and interdependence, focusing on the law of torts and religious principles. Specifically, the study examines negligence, which involves breaching a duty of care and causing harm. A key question arises: Who should be taken care of? This intersection between law and religion revolves around the concept of a "neighbour." The research employs a purely doctrinal methodology. Findings reveal that religious texts emphasize love, compassion and proximity in defining a neighbour, while the legal perspective emphasizes proximity, foreseeability, and reasonableness, disregarding love and compassion. Ultimately, the article concludes that law and religion demonstrate both convergence and divergence. Even in secular states, contemporary legal traditions still maintain theological roots and practices. Thus, theology continues to influence legal frameworks, highlighting the enduring interdependence between law and religion.