Suchergebnisse

Einstellung zu Religion und Kirche.

Themen: Kirchgangshäufigkeit; Gebethäufigkeit; Vorstellung von Gott;
Gottesglaube; Glaube an Jesus Christus; Glaube an ein Leben nach dem
Tod, das Jüngste Gericht und an eine Wiedergeburt; Einstellung zu
Angehörigen anderer Religionsgemeinschaften wie evangelische,
Mohamedaner, Katholiken, Zeugen Jehovas, Juden, Mormonen, Scientologen,
griechisch-orthodoxe, Buddhisten sowie Wünschelrutengänger, Astrologen,
Kartenleger, Wunder- und Geisterheiler.

Demographie: Alter; Geschlecht; Familienstand; Schulbildung; Beruf;
Berufstätigkeit; Haushaltseinkommen; Haushaltsgröße; Ortsgröße;
Bundesland.

Frontmatter -- Acknowledgments -- Contents -- 1. The concept of religious tolerance -- 2. The concept of religious prejudice -- 3. Tolerance without relativism -- 4. Religious pluralism -- 5. Proselytizing and intolerance -- 6. Exclusivism and universalism -- 7. Religious tolerance and the state -- 8. The intolerant personality -- 9. Education for tolerance -- Notes -- Index

Today, and historically, religions often seem to be intolerant, narrow-minded, and zealous. But the record is not so one-sided. In Religious Tolerance in World Religions, numerous scholars offer perspectives on the "what" and "why" traditions of tolerance in world religions, beginning with the pre-Christian West, Greco-Roman paganism, and ancient Israelite Monotheism and moving into modern religions such as Christianity, Judaism, Islam, Buddhism, and Hinduism. By tolerance the authors mean "the capacity to live with religious difference, and by toleration, the theory

Religion's place in American public life has never been fixed. As new communities have arrived, as old traditions have fractured and reformed, as cultural norms have been shaped by shifting economic structures and the advance of science, and as new faith traditions have expanded the range of religious confessions within America's religious landscape, the claims posited by religious faiths—and the respect such claims may demand—have been subjects of near-constant change. In The Limits of Religious Tolerance, Alan Jay Levinovitz pushes against the widely held (and often unexamined) notion that unbounded tolerance must and should be accorded to claims forwarded on the basis of religious belief in a society increasingly characterized by religious pluralism. Pressing at the distinction between tolerance and respect, Levinovitz seeks to offer a set of guideposts by which a democratic society could identify and observe a set of limits beyond which religiously grounded claims may legitimately be denied the expectation of unqualified non-interference.

The aim of this paper is, through a comparative analysis of the attitude towards the Jews and later towards the Muslims in the Christian part, and the attitude towards the Jews and the Christians in the Muslim part of medieval Spain, to perceive the capacities for a religious tolerance of both religions in this area. The focus of the analysis is on the conditions regarding the religious tolerance in Visigoth Spain, the Omayyad Caliphate and the Christian principalities in the Reconquista period. The text relies on, for the most part, on the evidence from three classic works of Jewish historiography: The Jews in Moslem Spain by Eliyahu Ashtor, A History of the Jews in Christian Spain by Yitzhak Baer, Jews, God and History by Max Dimont and also The History of Spain by Rafael Altamira y Crevea. The starting point of the analysis is the presumption that the level of religious tolerance is to a large extent conditioned by the economic and political circumstances of the societies where different religious communities live rather than the necessity of these communities to retain their religious distinctiveness or impose it on others.

Since its democratic revolution was set in motion, Poland has enjoyed tremendous progress in its degree of democratic consolidation. For example, significant institutional changes have taken place in the status of Poland's ethnic, national, and religious minorities. Yet, institutional protections alone do not fully capture the extent of openness to diversity. More comprehensive depictions of the quality of democracy need to encompass investigations of the democratic citizens' 'hearts and minds.' In this article, using data from a recent nationally representative survey, the author examines the extent and sources of Poles' tolerance of ethnic and religious difference. She focuses on social tolerance of difference, using questions about acceptance of interethnic and interreligious marriage as the dependent variables. As part of the inquiry, the author compares and contrasts the levels and sources of tolerance of interreligious marriage over time and discusses the political implications of the findings and future research directions. [Reprinted by permission of Sage Publications Inc., copyright the American Council of Learned Societies.]

This article covers issues such as the formation of religious tolerance in youth, religious tolerance in modern democratic societies, the creation of a legal framework for ensuring religious tolerance.

Since its democratic revolution was set in motion, Poland has enjoyed tremendous progress in its degree of democratic consolidation. For example, significant institutional changes have taken place in the status of Poland's ethnic, national, and religious minorities. Yet, institutional protections alone do not fully capture the extent of openness to diversity. More comprehensive depictions of the quality of democracy need to encompass investigations of the democratic citizens' "hearts and minds." In this article, using data from a recent nationally representative survey, the author examines the extent and sources of Poles' tolerance of ethnic and religious difference. She focuses on social tolerance of difference, using questions about acceptance of interethnic and interreligious marriage as the dependent variables. As part of the inquiry, the author compares and contrasts the levels and sources of tolerance of interreligious marriage over time and discusses the political implications of the findings and future research directions.

The creation of a secular education system was one of the great social experiments designed to break down religious intolerance within society. One element of this design was administrative, involving the creation of non-denominational schools, and another element involved a centralised curriculum. In this collection of essays, political philosophers, lawyers, sociologists, theologians and educators explore the role of state schools in promoting tolerance within 21st century multicultural, religiously pluralistic societies. How may different models of liberalism in the secular state have different outcomes in relation to religious tolerance in the education system? Does a state education system have a role in teaching values such as tolerance, and if so, how is this best achieved? How are epistemology and truth connected with tolerance? How does the ideal of a 'value free'secular education mask the values that the secular state teaches? The essays are written from both theoretical and practical perspectives and engage with each other directly to address one of the significant issues of our day. This is the fourth volume arising from a series of conferences on the theme of 'Negotiating the Sacred'. Previous volumes have included Blasphemy and Sacrilege in a Multicultural Society; Blasphemy and Sacrilege in the Arts; and Medicine, Religion and the Body

In the European integration process, the European Union continues to struggle for an identity that can generate widespread support amongst its peoples. In this context it has been suggested by some that the European Union should embrace the Christian values that underpin its national traditions and cultures. I shall argue that, instead of relying on a communitarian vision of a 'Christian Europe', a European identity should build on a culture of religious tolerance. A European culture of religious tolerance draws on the enduring of difference and the acknowledgement of persisting and intractable conflict as essential experiences of Europe's Christian past. Thus understood, tolerance lies at the roots of a European identity. At the same time, and through the conditional inclusion of religious diversity in the European nation-states, a European culture of religious tolerance creates over time new commonalities between Europe's religiously permeated national traditions. Thus understood, tolerance only brings about the conditions for the development of a genuine European identity that amounts to more than (the sum of) its national counterparts.