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O suvremenim religijskim promjenama u optici politicke sociologije religije
In: Politicka misao, Band 33, Heft 4, S. 189-206
The paper starts from hypothesis that current religious change may be best approached within the categorical framework not of a sociology of religion, conceived of & practiced as a sociology of religion of individuals & values, but a political sociology of religion (Guizzardi), focused on political exchange aimed at generating legitimacy &, therefore, creating consensus. Two current complementary trends of religious change, described as politicization of religion & religionization of politics (Robertson), are interpreted in such a way. First, some aspects of the current politicization of religion have been identified & described. Second, the crucial aspects of the religionization of politics, projected primarily on the background of transitional processes in former Yugoslavia, have been identified & analyzed. Finally, an interpretation of such trends has been elaborated, basically by taking into consideration two crucial discrepancies & their precariousness. The first one is the discrepancy & precariousness of legitimacy of dominant political strategies to be obtained by a politics coherently situated in the relative, dissociated from any kind of absolute & sacred. The second is the discrepancy & precariousness of a possible religious revival to be achieved strictly on religious bases. 35 References. Adapted from the source document.
O suvremenim religijskim promjenama u optici politicke sociologije religije
In: Politicka misao, Band 33, Heft 4, S. 189-206
The paper starts from hypothesis that current religious change may be best approached within the categorical framework not of a sociology of religion, conceived of & practiced as a sociology of religion of individuals & values, but a political sociology of religion (Guizzardi), focused on political exchange aimed at generating legitimacy &, therefore, creating consensus. Two current complementary trends of religious change, described as politicization of religion & religionization of politics (Robertson), are interpreted in such a way. First, some aspects of the current politicization of religion have been identified & described. Second, the crucial aspects of the religionization of politics, projected primarily on the background of transitional processes in former Yugoslavia, have been identified & analyzed. Finally, an interpretation of such trends has been elaborated, basically by taking into consideration two crucial discrepancies & their precariousness. The first one is the discrepancy & precariousness of legitimacy of dominant political strategies to be obtained by a politics coherently situated in the relative, dissociated from any kind of absolute & sacred. The second is the discrepancy & precariousness of a possible religious revival to be achieved strictly on religious bases. 35 References. Adapted from the source document.
Religion and Patterns of Social Transformation
In: Politicka misao, Band 42, Heft 2, S. 136-139
«Crisis of Sociology» and Consequences for an Adequate Understanding of Contemporary Cultural Conflicts
In: Sosiologisk tidsskrift: journal of sociology, Band 16, Heft 3, S. 281-291
ISSN: 1504-2928
Nastajanje sociologije u doba ideologija ; Emergence of sociology in the age of ideologies
Polazeći od nekih ranijih rekonstrukcija nastanka sociologije u kojima se isticala izmiješanostmodernističkih i konzervativnih elemenata, pa čak i dominantnija prisutnost potonjih, u člankuse argumentira u prilog tezi da je sociologija bitno modernistički utemeljena. Pri tome je osobitoistaknuto kako je navodna bliskost rane sociologije s tezom konzervativaca o prvenstvu društvanad pojedincem dovedena u kontekst nastojanja da se novouspostavljena znanost o društvu isvojim predmetom proučavanja omeđi u odnosu na ostale društvene znanosti, a ne kako bi sesuprotstavilo modernističkoj vrijednosti individualizma. Prisutnost nekih elemenata ideologijamoderne – liberalizma, konzervativizma i socijalizma – u većoj ili manjoj mjeri prepoznaje se i udjelima istaknutih protagonista klasičnog razdoblja sociologije, ali je njihova osnovna intencijada izbjegnu spekulaciju i moraliziranje, te da primjenom vlastitih znanstvenih metoda pristupesvom predmetu izučavanja, društvu i društvenim promjenama. Osim znanstvenosti sociologijaje moderna znanost i zbog toga što razvoj društva vidi u okviru temeljnih dimenzija promjenainiciranih političkom i industrijskom revolucijom, dakle, daljnjim napretkom znanosti, industrijei političke demokracije. ; Starting from some earlier reconstructions of the emergence of sociology which emphasized themixture of modernist and conservative elements, and even the domination of the latter, in thisarticle we argue in favour of the idea that sociology is essentially modernist. Particular emphasisis given to how the supposed closeness of early sociology with the thesis of conservatives on theprecedence of society over the individual when brought into the context of the newly establishedscience of society and its subject of research is restricted in relation to other social sciences, andnot to oppose the modernist values of individualism. The presence of some elements of modernideologies – liberalism, conservatism and socialism – can be recognized more or less in the worksof the prominent leading names from the classical age of sociology, but their primary intentionwas to avoid speculation and moralization, and that by applying their own scientific methodsthey approach their subject of study, society and social changes. Sociology is a modernist sciencealso because it sees the development of society within the framework of the basic dimensions ofchanges initiated by the political and industrial revolution, and as such, the further progress ofscience, industry and political democracy.
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The Sociology of Terrorism: Studies in Power, Subjection, and Victimage Ritual
In: Polemos: časopis za interdisciplinarna istraživanja rata i mira ; journal of interdisciplinary research on war and peace, Band 13, Heft 25, S. 131-134
ISSN: 1331-5595
Black Mass - Apocalyptic Religion and the Death of Utopia
In: Međunarodne studije: časopis za međunarodne odnose, vanjsku politiku i diplomaciju, Band 7, Heft 3-4, S. 187-188
ISSN: 1332-4756
Hendrik Storstein Spilker: Digital Music Distribution: The Sociology of Online Music Streams
In: Norsk sosiologisk tidsskrift, Band 2, Heft 4, S. 63-67
ISSN: 2535-2512
Jan-Olav Henriksen: The Reconstruction of Religion. Lessing, Kierkegaard and Nietzsche
In: Norsk teologisk tidsskrift, Band 104, Heft 4, S. 210-212
ISSN: 1504-2979
Oddbjørn Leirvik: Interreligious Studies: A Relational Approach to Religious Activism and the Study of Religion
In: Teologisk tidsskrift, Band 4, Heft 2, S. 197-200
ISSN: 1893-0271
Line Nyhagen og Beatrice Halsaa: Religion, Gender and Citizenship, Women of Faith, Gender Equality and Feminism
In: Tidsskrift for kjønnsforskning, Band 40, Heft 3-4, S. 97-100
ISSN: 1891-1781
Marius Timmann Mjaaland: The Hidden God: Luther, Philosophy, and Political Theology. Indiana Series in the Philosophy of Religion
In: Teologisk tidsskrift, Band 5, Heft 2, S. 179-181
ISSN: 1893-0271
Nema revolucije bez reformacije. Hegelovo poimanje odnosa države i religije ; There Is No Revolution without Reformation. Hegel's Understanding of the Relationship between State and Religion
Hegelove riječi iz Enciklopedije filozofskih znanosti, da revolucija nije moguća bez reformacije, mogu se shvatiti kao načelno upozorenje da svakoj korjenitoj političkoj promjeni mora prethoditi promjena u unutrašnjem svijetu uvjerenja pojedinca i zajednice. Te riječi povijesno preciznije upućuju na reformirano kršćanstvo kao na inherentni poticaj modernim revolucionarnim previranjima. Religiozno oslobođenje savjesti prethodilo je političkom oslobođenju i u tom smislu Hegel izdvaja protestantizam kao najviši lik religioznosti koji je u modernoj običajnosti moguć. Hegel favorizira protestantizam ne samo zato što je uvjeren da je religijska reformacija prethodila i da uvijek mora prethoditi revoluciji nego i zbog toga što smatra da s protestantizmom postaje očito da i reformiranje religije ostaje nedovršeno i apstraktno ne preraste li u politički prevrat. Razmatranje načina na koji Hegel problematizira odnos države i religije autora vodi k zaključku: revolucije ne može biti bez reformacije, ali ni istinske reformacije bez revolucije. ; Hegel's words from the Encyclopedia of the Philosophical Sciences, that a revolution is not possible without a reformation, can be understood as the general warning that the change within the inner world of beliefs of individual and community must precede every radical political change. Historically more precise, these words point to the Reformed Christianity as the inherent impetus to the modern revolutionary movements. The religious liberation of conscience preceded the political liberation, and Hegel, therefore, points out Protestantism as the highest form of religiosity which is possible in the modern ethical life. On the other hand, Hegel favours Protestantism not only because he is convinced that the religious reformation preceded and must precede the revolution, but also because he considers that with Protestantism becomes evident that the reformation of religion remains incomplete and abstract if it does not grow into the political upheaval. Considering the way Hegel is problematizing the nature of the relationship between state and religion, the author concludes: there can be no revolution without a reformation, but neither a true reformation without a revolution.
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