Suchergebnisse

Regardless of the role religion plays in the world today, ie despite the significant deprivatization of faith in the sociocultural space & in politics, contemporary Czech sociology of religion is in rather poor shape. The author presents a number of factors to explain this, including the legacy of the communist regime, & low levels of church attendance in the Czech Republic, the latter having been erroneously interpreted as non-religiosity. But the author focuses mainly one other reason: the discordant legacy of Czech pre-communist sociology of religion & the neighboring field of social studies. Two different traditions of the subject are identified - the 'profane' sociology of religion, founded by T. G. Masaryk, & Catholic religious sociology. Although the former legacy declared itself non-religious & even anti-clerical, in the case of many of its followers this claim was only partially true. In the 1930s & 1940s, when they (especially Prague's sociological school, which formed a certain opposition to Masaryk) turned more toward Durkheimian attitudes, they emphasized, for example, their own religious experience as a necessary tool for understanding piety. On the other hand, Catholic religious sociology was closely related to church activism, policy, & contemporary social work, ie, strictly conservative & anti-modern. Its way of understanding modern society was discounted by the former group of scholars, though to at least some degree, the two legacies shared similar methodological approaches. Both certainly seem outdated today, but their theoretical & methodological discussions & their findings remain of importance. Consequently, a re-thinking of these legacies & their theoretical backgrounds is still significant for the sociology of religion today.

Too often we forget that culture is not a social fact but a concept. In this article it will be argued that cultures do not exist, in spite of their apparent pervasiveness within the social sciences and in daily life. A question will be raised as to the ideological role of the idea of culture, that is, what effects does it produce in the social construction of reality? To do that, the concept and its uses will be criticized, noting that the very concept and its use in daily life represents practices of classification and segregation. Finally, it is suggested that the concept of culture should be abandoned and that we should look forward to new ways of conceiving human diversity more suitable to a situated ethical thinking.

The study deals with pilgrimages to Esquipulas, Guatemala, and patterns of miracle in terms of their perception by the pilgrims reaching this prominent religious hub of Central America. Two key pilgrimage discourses are distinguished: traditional Maya pilgrimage, based on regular, calendar customs, and conventional Catholic pilgrimage, founded on occasional journeys to fulfil a vow. The Western understanding of miracle as a transgression of "natural laws" or "common course of nature" is relativized and contested arguing that the ethnographic evidence of Esquipulas shows not only different, but also opposite conceptions. Then, the study presents a spectrum of miracle ideas drawing from the Maya as well as European - the case of Lourdes is exemplary here - traditions in terms of the degree of their uncommonness. It is concluded that anthropology has to comprehend miracles as marvels in its cultural context; nevertheless, there is a widespread idea among many cultures that miracle is something wonderful, related to the awareness of non-obviousness of certain things and phenomena. Miracles find its content and meaning within particular cosmology, but, anchored in the psychological characteristics of the astonishment and the difference between usual and unusual or ordinary and extraordinary, they refer to features of human mind in a more general way.

This article examines the issue of the genderedness of the philosophical canon. In the theoretical part of the article the author gives evidence of the constructed nature of the philosophical canon, which in the Euro-American space is clearly androcentric. She summarises criticism to date of the philosophical canon by feminist historians of philosophy and describes the results of their research, which is directed at several areas: uncovering forgotten women philosophers of the past; analysing philosophers' views on gender; identifying the genderedness of basic philosophical categories; criticising the dualism that characterises modern philosophical discourse; and finally, making various reinterpretations of the concepts of past philosophers. Each of these approaches has particular potential and limitations, which the author seeks to identify. In the second part of the article the author presents the results of her analysis of philosophy textbooks and books on the history of philosophy published in the Czech Republic after 1990. She conducted her analysis by comparing information on women philosophers contained in the texts of the selected books with the information available in other literature (mainly English). She also employed the typological method, and she identified five 'strategies' of marginalisation of women philosophers, whereby textbooks used at Czech universities contribute to maintaining the existing philosophical canon.

Obgleich die Europäische Union zum Gravitationszentrum der politischen Entwicklung im gesamten Europa geworden ist, befindet sich die europäische Politik im Krisenzustand. Das ehemalige Gefühl der Dringlichkeit, "das Europa" zu konstituieren, wich einer Lethargie. Die EU wird heutzutage einem wesentlich stärkeren Druck auf die Rechtfertigung ihrer Existenz ausgesetzt, als es dem zu Zeiten des kalten Krieges war. Nach wie vor bleibt das Haupziel der europäischen Integration die Verhütung jedweder Hegemonie eines nationalistischen Privatinteresses, das den europäischen Frieden zerstören könnte. Nun ist es jedoch vonnöten, in Fragen der europäischen Integration eine überzeugende positive politische Philosophie, eine neue Vision zu entwickeln. Im einzelnen werden in dem Aufsatz u.a. folgende Defizite bzw. offene Probleme der EU ausgeführt: die Verstärkung der demokratischen Legitimität, die Schaffung einer EU-Identität, das Bedürfnis einer institutionellen Reform, das Ungleichgewicht zwischen der politischen und der Währungsunion, das Problem der "unterschiedlichen Geschwindigkeiten" bzw. der "differenzierten Integrierung", die Folgen der EU-Erweiterung für finanzielle und Strukturpläne der EU und die weitgehende Reorganisierung der EU-Finanzen. Diese schwierige Probleme und die teils grundlegenden Differenzen unter den Mitgliedsstaaten hinsichtlich der künftigen Gestalt der EU erlaubten keinen anderen Schluß, als daß die europäische Integration einer unvorsehbaren Zukunft entgegengeht. (BIOst-Hrs)

The statute of March 15, 2004, that banned religious symbols in the French schools & State high schools, was the last act of the Headscarf Affair which had been regularly returning to the limelight of the French political scene since 1989. The review of several recent sociological books devoted to the phenomena of islamization helps to buttress the main assumption of the article that the Affair is a symptom of a failing integration of the immigrants from the Muslim countries. These populations are disproportionately hit by social & economic marginalization while, at the same time, summoned to assimilate culturally. Dogmatic republicanism conceives of the assimilation as a necessary precondition for the political integration. In the situation of an increasing social exclusion, however, the push to assimilation adds a cultural offense to an economic injury & incites a contrary reaction: a proud self-assertion of the Muslim identity. The statute banning the headscarves only intensifies this vicious dynamic. The analyses in the reviewed books seem to lead to a different solution: a reasonable response would rather be to tolerate the expressions of religious distinctiveness while, at the same time, trying to integrate people of immigrant origins both economically & politically. This would require, however, a reconstruction of the French republicanism which -- at least in its dogmatic form -- does not distinguish between the cultural & political sides of integration. 9 References. Adapted from the source document.

This essay addresses the issue of how to transcend the long-lasting stalemate between positivism and various forms of post-positivism. The main assumption rests in the belief that one of the possible solutions to this stalemate can be offered by replacing the positivism versus postpositivism debate by a discussion between scientific realism and pragmatism. The article thus starts with a brief characterization of logical positivism, which is followed by a more thorough deliberation on the issue of pragmatism and scientific realism. The text raises questions of the mutual incompatibilities of both positions, as well as their respective influence on the discipline of International Relations. It is also argued that by adopting one or another of these philosophies of science, we can bring about specific consequences for actual research practices. Adapted from the source document.