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Dostoevsky beyond Dostoevsky is a collection of essays with a broad interdisciplinary focus. It includes contributions by leading Dostoevsky scholars, social scientists, scholars of religion and philosophy. The volume considers aesthetics, philosophy, theology, and science of the 19th century Russia and the West that might have informed Dostoevsky's thought and art. Issues such as evolutionary theory and literature, science and society, scientific and theological components of comparative intellectual history, and aesthetic debates of the nineteenth century Russia form the core of the intellectual framework of this book. Dostoevsky's oeuvre with its wide-ranging interests and engagement with philosophical, religious, political, economic, and scientific discourses of his time emerges as a particularly important case for the study of cross-fertilization among disciplines.

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Philosophy deals with the fundamental questions of life, including the nature of knowledge, the basis of morality and politics, and the rational analysis of religious beliefs. The study of Religion introduces students to the various historical and contemporary expressions of diverse religious traditions as a dimension of the human experience. The collection is composed of pamphlets, booklets, and a course announcement.

Over the years, the debate on whether or not there is a nexus between religion and politics has been a matter of considerable dispute among religious people, particularly among Christians. In response to such dispute, this paper argues that politics and religion are not only strongly connected, they are mutually compatible, both practically and theoretically. A working model to prove the workability of the compatibility of religion and politics in this paper will be Gandhism or better put – Gandhian philosophy. Some Indian-Hindu principles employed by Gandhi as roots of his philosophy (Gandhism) will be outlined and explained with reference to the Nigerian situation. Also, the employment of Gandhism as a working model will reveal that politics pervades all religions, and consequently, Gandhism embraces Christianity, Hinduism, Islam and other religious faiths and creeds provided that such a believer's love for mankind is unshakable. The conclusion will be that religion and politics are inseparable. But Religion and politics if not well managed and coordinated could be a curse and a source of worry for the society. Gandhi's linkage of religion and politics is also in tune with the present day enlightened securalism.

Religion, according to Gandhi, is more or less, a way of life, and as such is the personal concern of the individual who has to choose his way of life. Gandhi believes that different religions are the different ways of apprehending the Truth. The basic conviction of Gandhi is that there is one reality – that of God, which is nothing else but Truth. His religious ideas are also derived from that conviction. If Truth is God, sincere pursuit of Truth is religion. Religion is ordinarily defined as devotion to some higher power or principle, Gandhi is not against such a description of religion, he only qualifies it further by saying that higher principle being truth, devotion to Truth (or God) is religion. Gandhi believes that true religion has to be practical. Therefore, he says that religion should pervade every aspect of our life. Religion is the belief that there is an ordered moral government of the universe, and this belief must have practical bearings for all aspects of life. According to Gandhi there is no difference between religious ideal and metaphysical or moral ideal, the religious way is also the way of truth – Sathyagraha. This paper discuss about Gandhi's ideas of God, religion, the way of religion and the religious harmony in the world.

The subject of this dissertation is the relationship between Iranian philosophy of religion and the history of political thought. Major turning points in this history can be attributed to the ideas of the ancient Iranian poet, Zoroaster. He preached against raiding nomads who would steal animals for sacrificial purposes. His moral and ethical philosophy is known as Zoroastrianism.As the first monotheist philosophy, Zoroastrianism inspired a unique form of religious toleration. The ancient Zoroastrians opposed the political rivalries attributed to belligerent city-state gods. This played a vital role in the rise of the Persian Empire. During the height of the Empire, Zoroastrianism was the largest religion in the world. The belief in a single Creator also changed the idea of history itself. By rejecting the existence of conflicting spirits, some human beings no longer perceived themselves as the irrelevant victims of a cosmological struggle. Although Zoroastrianism endured a sharp and dramatic decline after the Muslim conquest of Iran, its legacy lives on. This legacy has been unjustly ignored by historians of political ideas. It played a major role in the development of numerous cultural philosophies, and it had more influence on the history of human religion than any other faith. In this study, I will argue that Zoroastrianism is relevant to virtually every philosophy of history. I will also demonstrate how the study of Zoroastrianism by European travelers and philosophers from the sixteenth to the nineteenth centuries influenced the history of German nationalism and helped set into motion the unfortunate events that culminated in the Aryan Supremacy movement. The rise of the Nazi party disgraced the Aryan identity and stigmatized many Oriental traditions, but the remnants of ancient Iranian culture are still admired by the Iranians of today. In the concluding section of this study, I will argue that Zoroastrianism still plays an important role in Iranian political affairs. While Zoroastrians are a recognized minority in Iran, all Iranians, including Muslims and Jews, celebrate Zoroastrian traditions and holidays. Since the establishment of the Islamic Republic of Iran these traditions have been used to defy the Islamic policies of the state.

This article tackles the problem of religious radicalism. Religious radicalism is here interpreted as a protest against the pathology of secularism characterized by the privatization of religion. The privatization of religion is a process in which religion is regarded as an irrational and personal element, so that it cannot play a public role. In order to meet the pathology of privatization, this article offers the paradigm of post-secularism as proposed by Juergen Habermas that opens up the possibility for religion to actively participate in the public sphere. Furthermore, this writing argues that in post-secular society characterized by the public role of religion, it is essential to build a democratic and rational dialogue between religion and philosophy, faith and reason. A bridge that connects both is public reason. This article also shows that the post-secular condition opens up opportunities for theology to promote tolerance in a pluralistic society and to strengthen the public engagement of religion. This can avoid reducing religion to private piety without public responsibility while promoting the public engagement in religion in order to liberate the marginalized and oppressed.

International audience ; Here are some loud thoughts that reflect upon the relationship that had long existed amidst philosophy, religion and economics in the so-called 'grand' civilizations (that had existed during 3100 BC to the beginning of Christian era). Historically, the visions of intellectuals, rulers, men of faiths, and business people have helped drive these civilizations to their zenith. The philosophies, religions, and economics of the time were deeply involved in this process of development, and seem to have acted in unison. Here is an attempt to provoke some fresh thinking on the subject by re-examining this triad relationship of the fundamental spheres of human life. The logic of this paper attempts to raise doubts, if the relationship was ideal and was based on ethical and moral values, as it was proclaimed by the philosophers, pontiffs, politicians and the business leaders of the time.

This collectively written article explores postdigital relationships between science, philosophy, and religion within the continuum of enchantment, disenchantment, and re-enchantment. Contributions are broadly classified within four sections related to academic fields of philosophy, theology, critical theory, and postdigital studies. The article reveals complex and nuanced relationships between various disciplinary perspectives, religions, and political positions, and points towards lot of commonalities between their views to the enchantment, disenchantment, re-enchantment continuum. Some commonly discussed questions include: Where do the mythical, mystical and spiritual end and the rational, objective and empirical begin? How do we find our bearings in the midst of this complexity and where do we search for resources that are trustworthy and reliable? While the article inevitably offers more questions than answers, a common thread between all contributions is the need for an open postdigital dialogue conducted in the spirit of mutual understanding and respect. It is with this conclusion that the article offers a possible route for further development of such dialogue in the future.

This paper seeks to shed light upon the apparently contradictory nature of religion as it pertains to politics in Machiavelli's The Prince. The relationship curated by Machiavelli between the two is complex, and offers little surface level consistency. This inconsistency may appear to suggest a generalised critique of the mingling of religion and politics. However, upon a closer reading of The Prince, contextualised by The Discourses as well as research by scholars Nicole Hochner, John M. Najemy, and Benedetto Fontana, it becomes clear that Machiavelli has his own conception of religion uniquely suited to the political sphere. This paper will explore what that religion looks like, as well as how it lends itself well to Machiavelli's politics, allowing for a deeper and more complex understanding of The Prince.

The objective of this writing is to explore Iqbal's thought about religion and politics as the basic concepts of religious freedom. This writing is done by doing research in library and running qualitative research based on philosophical approach. The study is analyzed through descriptive analysis to get accurate results from the objective of the study. The results of the research are: 1) Iqbal's thought of religion is based on creed (belief), which reflects on rational thought. Iqbal's effort on reconstruction of religion gives harmony between religion and politics which leads to the society too. 2) The religious freedom from Iqbal's thought is based on the political ethics concept. His idea is started with the integration between Western thoughts and the Qur'an. Iqbal's perspective of ego promotes self freedom, so every person can avoid his self from getting perfect spiritual (insane kamil). 3) Individual that lives in "reality as self conscious†concerns on the powers, which will create a harmony to society. ; Tujuan penulisan ini adalah untuk mengeksplorasi pemikiran agama dan politik Muhammad Iqbal sebagai landasan pemikirannya tentang kebebasan beragama. Tulisan ini menggunakan metode library research dengan jenis penelitian kualitatif melalui pendekatan filsafat. Hasil temuan tulisan inin adalah: 1)Pemikiran keagamaan Iqbal didasarkan pada iman kemudian direfleksikan dalam bentuk pemikiran rasional. Upaya Iqbal dalam merekonstruksi pemikiran agama adalah memberikan keharmonisan pada agama dan politik dalam mencapai kehidupan sosial yang harmoni. 2) Pemikiran Iqbal tentang politik sebagai dasar kebebasan beragama adalah didasarkan pada konsep etika politik. Dasar pemikirannya diawalidengan konsep diri dengan memadukan pemikiran Barat dengan Alquran. Ego bagi Iqbal adalah kausalitas pribadi yang bebas, sehingga setiap individu mesti mampu mengendalikan dirinya untuk mencapai kesempurnaan spiritual (InsanKamil). 3) Individu sebagai reality as self conscious adalah suatu kesadaran akan kekuatannya, dan kesadaran akan tujuan hidupnya yang besar bergabung dalam masyarakat untuk mewujudkan tatanan kehidupan yang harmonis.

Mekar Mukti and Sertajaya are the villages in Jababeka city which are coloured by the fast development of industrial companies, residences, expatriate immigrants and new comers from different areas of Indonesia. People in here live together with those who have different cultures and religions. Encounter of the different followers of religions with their various cultural background has an impact of a gradual process of awareness towards cross-cultural faith in these villages. However political influence and local leaders use religious elements to influence the vote and to get power. Religiousity and its expressions, human limitedness to the mystery of the Divine, and the conception of human life in the world as a temporary journey to God provide seeds which are necessary for the possibilities of cultural faith in religion, mutual respect, inclusiveness spirit and cooperation among the followers of religions. This writing, therefore, is intended to give an inspiration on how to minimise social, religious and economic gaps from the perspetive of cross-cultural faith. Hopefully it also becomes means that are necessary to create harmony, respect, tolerance, and inclusiveness spirit among citizens of Mekar Mukti and Sertajaya and Indonesia in general. Keywords: Mekar Mukti and Sertajaya, encounter of the different followers of religions, cross-cultural faith, religiousity, human limitedness, mystery of the Divine, temporary jorney to God.

Although modern scholars tend to be sceptical of the role of religion in the formation of ethical and political thought in the Būyid period (334/945–440/1048), this article argues that both philosophy and religion, as envisioned by al-Tawḥīdī and his contemporaries, played an integral role in its creation. The analysis shows that modern concepts such as 'humanism' and 'political philosophy,' as applied to these authors and their texts, are not felicitous to the social and intellectual contexts in which they were produced. Through analysing al-Tawḥīdī's ethical and political thought, certain modern assumed dichotomies, including scientific enquiry versus religious teaching, theoretical ethics versus practical ethics, and the social versus the personal, are reconsidered. The article argues that a contextual approach to al-Tawḥīdī and his peers should consider the encyclopaedic system of knowledge that shaped their thought and the interdisciplinary nature of their work where religious, philosophical, and literary elements are intertwined. The article highlights al-Tawḥīdī's political thought, his active role as an intellectual and his attempt to disseminate knowledge based on two main beliefs: the role of knowledge linked to action in social life and reform, and a solid sense of the religious and moral responsibility of the scholar to offer advice to the leaders of the community. The concepts that he uses, such as maḥabba (love) and ṣadāqa (friendship) with its four foundational components, namely the soul (nafs), intellect (ʿaql), nature (ṭabīʿa), and morals (khulq), addressed social and political challenges in Būyid society and produced alternative moral and intellectual responses to sectarianism, social disintegration and the decline in morality, which were characteristic of the Būyid era. Keywords: Ethical political thought, Būyid, Humanism, Political philosophy, ʿIlm (Knowledge), ʿAmal (action), Ṣadāqa (friendship), al-Tawḥīdī, Ikhwān al-Ṣafāʾ

Mit der vorliegenden kurzen Studie (57 S.) erwarb Karl Eschweiler (1886-1936) im Jahr 1909 den Grad eines "Dr. phil." an der Ludwig-Maximilians-Universität München. Betreut wurde die Arbeit durch den als Philosophen wie Politiker bekannten Georg von Hertling (1843-1919). Der Blick auf Gott als das "intelligible Schöne", so weist Eschweilers Promotion nach, steht bei Augustinus stets in Verbindung mit einer "natürlichen Veranlagung (.) zum ästhetischen Fühlen". Denn der innerste Kern der Erfahrung des Schönen – vor allem gerichtet auf zahlenmäßige Ordnung und Rhythmus – verweist auf eine Partizipation der Dinge an der "Urschönheit" Gottes. Auf einer noch tieferen Ebene wird nach Eschweiler Augustins Zugang zu Gott über das ästhetische Erleben begreifbar, wenn man dessen ethische Dimension miteinbezieht. Höchste Schönheit ist stets Schönheit der Seele in der Anerkennung des Guten. Das neuplatonische kalokagathia-Ideal erhält bei Augustinus dadurch eine religiöse Dimension, daß in psychologischer Hinsicht das Streben nach vollkommenem Glück als Streben nach höchster Freude und Lust erfahren wird. Das Gute wird immer als das Schöne geliebt, dessen Erwerb Gefallen und Genuß schenkt. Das Schlußkapitel der philosophischen Dissertation zeigt auf, wie Augustinus sogar noch die Theodizeefrage mit explizit ästhetischen Argumenten anzugehen sucht. Die vorliegende digitale Ausgabe schließt sich in Textgestaltung und Paginierung so eng wie möglich an die originale Printausgabe (Euskirchen 1909) an. Beigefügt ist ein Nachwort des Herausgebers (1*-5*).

"From the Transactions of the Asiatic society of Japan." ; "A private edition distributed by the University of Chicago libraries, 1922." ; Thesis (Ph.D.)--University of Chicago, 1919. ; "Bibliography--works of reference in the Japanese language": p. 317-323. ; "Bibliography--works of reference in European languages": p. 309-316. ; Mode of access: Internet.