Suchergebnisse

Dalam artikel ini penulis meninjau beberapa teori yang merefleksikan hubungan antara agama dan kekerasan. Jelaslah bahwa agama sebagai sistem simbol secara sangat kuat dapat membenarkan dan meradikalkan kekerasan. Hal itu terjadi dengan menghubungkan gejala-gejala ekonomis, politis, sosial dan atau kultural dengan simbol-simbol religius otoritatif. Simbol-simbol itu mengungkapkan norma-norma, nilai-nilai dan kebiasaan-kebiasaan yang tidak dipertanyakan dan ditempatkan di bawah kuasa ilahi. Dapat dikatakan bahwa kekerasan mendapat inspirasi religius apabila ada kooptasi otoritas religius dan kepentingan-kepentingan sekular. Tetapi agama sendiri juga dapat menimbulkan kekerasan, sebab agama mempengaruhi dan membentuk identitas serta perilaku individual dan kelompok-kelompok sosial. Teori identitas sosial memberikan perspektif yang menyeluruh dan jelas untuk memahami bagaimana agama dapat secara intrinsik berhubungan dengan kekerasan.

In our modern secular society, theology is capturing progressively less attention and is being granted minimal importance within the wider community. Unjustly so, as this collection of essays demonstrates. On the occasion of the centenary of Radboud University (1923-2023), researchers and professors from the Faculty of Theology present a series of easily comprehensible theological insights concerning both human frailties and the greatness of humanity. Using the deadly sins and a few virtues as a guiding framework, these essays explore lighthearted the boundaries, horizons, and ambiguities of human existence.
This volume combines perspectives from Biblical studies, church history, systematic theology, and practical theology to address individual challenges and societal discussions. The seven deadly sins provide food for thought on what can go wrong in individual lives and in society. The classic list of pride (superbia), greed (avaritia), envy (invidia), lust (luxuria), gluttony (gula), wrath (ira), and sluggishness (acedia) still affect us. Virtues, on the other hand, are often less actively pursued, yet they inspire us to critically observe our surroundings: love (caritas), justice (iustitia), and fairness (aequitas).
These insights often draw from the rich history of Nijmegen's Faculty of Theology. Not to imply that its approach is a unique breeding ground for vices, but rather to acknowledge the joyous occasion that spurred this collection. The compilation wraps up with art-historical reflections on the images that eloquently enhance the contributions.

This article aims to analyse the State's laws regarding models of religious education, by evaluating Law No. 20/2003, concerning the national system of education and other related Laws. Two questions are highlighted: What type of religious education is favoured by the State? Does the preference for a certain type of religious education reflect a specific vision of the State-religion relationship? Our data consisted of two sources: the State's law on religious education, focusing on Law No. 20/2003, and the minutes of the parliament meeting approving Law No. 20/2003. We found that Law No. 20/2003 expresses the preference of the government for a mono-religious model. Indonesia is categoreized as having preferred treatment for some religions or support for a particular religious tradition. This categorisation is confirmed by the results of our research findings indicated by the preferential treatment delivered by the State, and the State's legislation and regulations on religion.

This article aims to analyse the Indonesian State's laws regarding models of religious education, by evaluating Law No. 20/2003, concerning the national system of education and other related laws. Two questions are highlighted: What type of religious education is favoured by Indonesian state? Does the preference for a certain type of religious education reflect a specific vision of the state-religion relationship? Our data consisted of two sources: the State's law on national education system, Law No. 20/2003, and the minutes of the Indonesian parliament meeting approving the law. We found that Law No. 20/2003 expresses the preference of the government for a mono-religious model. Indonesia is categorized as having preferred treatment for some religions or support for a particular religious tradition. This categorisation is confirmed by the results of our research findings indicated by the preferential treatment delivered by the State, and the State's legislation and regulations on religion.[Tulisan ini menganalisis legislasi negara terhadap pendidikan agama dengan cara mengevaluasi UU No. 20/2003 tentang Sistem Pendidikan Nasional beserta perundang-undangan terkait lainnya. Dua pertanyaan berusaha untuk dijawab dalam tulisan ini, yaitu: Model pendidikan agama yang bagaimana yang menjadi preferensi negara? Apakah preferensi tersebut merefleksikan visi negara terhadap model relasi negara-agama tertentu? Tulisan ini merujuk kepada dua data utama, yaitu: UU No. 20/2003 tentang Sistem Pendidikan Nasional serta Risalah Rapat Paripurna ke-35 DPR RI tahun 2003 yang mengesahkan UU No. 20/2003. Penelitian ini menemukan bahwa UU Sistem Pendidikan Nasional merefleksikan preferensi negara terhadap model pendidikan agama mono-relijius. Model pendidikan mono-religius ini merefleksikan preferensi negara terhadap model relasi negara-agama preferensial; negara mengakui lebih dari satu agama resmi dan memberi dukungan kepada institusi-institusinya, yang direfleksikan melalui legislasi dan peraturan terkait agama.]

This innovative volume is focused on the relationship between religion on the one hand and political and judicial rights on the other. At a time when the so-called 'checks and balances' that guarantee the vulnerable equilibrium between legislative, executive and judicial branches of governance are increasingly under pressure, this book offers valuable insights. It presents empirical work that has measured young people's attitudes and explains the variety found across their views. Readers will find answers to the question: To what extent do youths in different countries support political and judicial human rights and what influences their attitudes towards these rights? The political rights in this question include, among others, active and passive voting right, the right to protest, and the rights of refugees. Judicial rights refer in general to the right of a fair trial, and include principles like equality before the law; the right to independent and impartial judgement; the presumption of innocence; the right to legal counsel; and the privilege against self-incrimination. Expert contributing authors look at aspects such as religious beliefs and practices, personal evaluation of state authorities, and personality characteristics. The authors discuss contextual determinants for attitudes towards political and judicial rights, in both theory and empirical indicators. Numerous helpful tables and figures support the written word. This book makes an original contribution to research through the empirical clarification of factors that induce or reduce people's support of political and judicial rights. It will appeal to graduates and researchers in religious studies, philosophy or sociology of religion, among other disciplines, but it will also interest the general reader who is concerned with matters of human rights and social justice.--

This volume offers an empirical perspective on the so-called first generation of human rights. It explores the legitimization of these human rights by individual people, both because of their religion and because of their vision of what constitutes human dignity. The book addresses such issues as the foundation of human rights, the necessity of a broader conversation about human rights, aspects of freedom of religion, and the role of religion in Belarus, Britain, Chile, Germany, Italy, Nigeria, Norway and Tanzania. Taking an international comparative perspective, the volume answers the question as to what extent adolescents in different countries support civil human rights and what influences their attitudes towards these rights. As the diversity of the contributions in this volume shows, the relationship between religion and civil human rights is complex and multifaceted. Studying this complicated relationship calls for a variety of theoretical perspectives and rigorous empirical testing in different national contexts. This book's empirical approach provides an important complementary perspective for legal, political and public debates.

"Contents" -- "Introduction" -- "Chapter 1: Religious and Humanist Perspectives on Human Rights" -- " Introduction" -- " Universal Declaration of Human Rights (UDHR)" -- " Five Perspectives on Human Rights" -- " Catholic Perspectives" -- " Protestant Perspectives" -- " Orthodox Perspectives" -- " Islamic Perspectives" -- " Humanist and Humanitarian Perspectives" -- " Conclusion" -- "References" -- "Chapter 2: Predictors of Attitudes Towards Human Dignity: An Empirical Analysis Among Youth in Germany" -- " Theoretical Introduction" -- " Human Dignity" -- " Human Dignity and Human Rights" -- " Religion, Belief and Human Dignity" -- " Interpersonal Awareness and Human Dignity" -- " Social Context and Human Dignity" -- " Method" -- " Research Procedure and Sample" -- " Conceptual Model" -- " Conceptualization and Operationalization" -- " Human Dignity" -- " Religious Belief" -- " Interpersonal Awareness" -- " Social-Class Context" -- " Religious Socialization" -- " Socio-demographic Characteristics" -- "Research Questions and Hypotheses" -- " Empirical Findings" -- " Descriptive Analyses" -- " Human Dignity" -- " Religious Belief" -- " Interpersonal Awareness" -- "Empathy" -- " Perception of Tensions and Injustice in Society" -- " Empathy and the Perception of Tensions" -- "Social-class Context" -- "Religious Socialization" -- " Regression Models" -- " Human Dignity as Merit" -- " Human Dignity as Moral Stature" -- " Inherent Human Dignity" -- " Conclusions" -- " Comparative Reflection About the Importance of Predictors" -- " Research Questions and Hypotheses" -- " Outlook" -- "References" -- "Chapter 3: Understanding Human Dignity. Theoretical Groundings and Empirical Findings Among the Youth in Belarus" -- " Theoretical Introduction" -- " Two Theoretical Models of Human Dignity

AbstractThis study examines mechanisms and conditions under which ethnoreligious identification is related to support for out-group violence. It uses unique survey data collected among religious minorities and majorities in conflict and non-conflict regions in Indonesia and the Philippines. We find that strong ethno-religious identification is positively related to support for out-group violence. This relationship is fully mediated by the perception of out-group threat, suggesting that ethno-religious identification facilitates the perception of out-group threat, which, in turn, is positively related to support of violence. While the experience of communal violence increases support for interreligious violence, it does not influence the relationship between perceived group threat and support for violence. Interestingly, there is some evidence that the negative influence of intergroup contact on violence support is weaker for those who experienced communal violence.