Suchergebnisse

A random sample of 912 persons in Delft, the Netherlands, was used to investigate the influence of several variables on the independent variable of SP progressiveness (SPP). A matrix of correlations between 15 items of the original questionnaire was computed: 8 items which were highly related to each other were found. These items were used as indicators for SSP by summing the answers of each R on every item. On these scores an analysis of variance was carried out with 5 independent variables: religion, age, income, level of educ, & sex. The following findings were obtained: (a) Religion had a signif influence on SPP scores; R's who do not have any specific religion tend to be more progressive than others. Furthermore, Catholics tend to be more progressive than Protestants & Dutch-Reformed. (b) The level of educ & income had signif influences on SPP-scores; the higher the income or the educ'al level, the lower the progressiveness-score. (c) The variables age & sex did not have signif influences on SPP-scores. (d) The 5 variables included in the design explained 32% of the total variance in the SPP-scores. Of the remaining 68%, about 27% can be explained in terms of error-variance. This means that about 41% of the total variance in SPP-scores has to be explained by factors which are not included in the design. 3 Tables. Modified HA.

Dutch summary: Marin Terpstra houdt een pleidooi voor het opnieuw doordenken van het verband tussen politiek en religie. Aansluitend bij het werk van denkers als Hobbes, Spinoza en Schmitt, maar ook bij de verschillende religieuze tradities die Nederland rijk is, werpt hij een verhelderend licht op de huidige situatie en cultuur. Belangrijk is steeds de vraag wat de politiek van de religie kan leren. De moderne staat zou meer naar de kerken moeten kijken om theatraler te worden, weer een cultus te zijn

The ethical distress of the (post)modern world stimulates and directs us to reflect our ethical and cultural grounds. Man is a transcendent being. He cannot reach or put in order immediate goods he needs if he is not prepared to acknowledge the grounds of his person and develop the virtues of prudence, love, hope, faith, wisdom, justice, courage, temperance etc. These are ethical questions concerning different worldviews and cannot be solved only by scientific methods. Many people who in the past did not care for religion as such, now take seriously religious personal and societal aspects of humane life. The fundamental crucial questions of man are ethical questions. They are in various ways related or perplexed with the question of faith and of science.

The present article discusses the differences between the Islam debate in the Netherlands and its European neighboring countries and whether the Dutch perception of Muslims, Islam and themes related to fundamentalism and terrorism differ from those in other countries. The article explains that the decrease in tolerance as experienced over the last years is only partly similar with developments in other West-European societies and structures the discussion around 4 subjects: essentialist monists (rejecting the presence of Islam and Muslims in Western societies); evolutionary monists (rejecting the integration of the Muslim culture in a western society, but not the Muslims); essentialist pluralists (multicultural aspirations, rejecting western superiority and welcoming Islam and Muslims without far stretching adaptation by the cultures involved); and evolutionary pluralists (integration of the autochthonous and foreign culture). The article concludes by stating the Dutch multiculturalism will remain through a rapid cultural modernization of the country on the one hand, and an only partly assumed World War II trauma on the other. O. van Zijl

During the French Revolution almost all monasteries and abbeys were suppressed and their possessions seized. Yet after the French Revolution many religious institutes were very successful in re-establishing themselves, sometimes accumulating large patrimonies, against the background of often hostile political forces.This book deals with the question of how the religious orders and congregations rebuilt their patrimony, a necessary prerequisite for the growth of the number of religious, educational and charitable services.The authors discuss the (real or supposed) wealth, the financial structur

Tussen Europa en de Verenigde Staten bestaan verschillen in de mate waarin godsdienst een rol speelt in het dagelijks leven, en in de publieke sfeer. Waar Europa reeds lang het toneel is van een voortschrijdende secularisering, blijft godsdienst een wezenlijk element in de Amerikaanse politiek en cultuur. Daarom vormt de VS een levendige markt van elkaar beconcurrerende godsdienstige 'ondernemers', die voor een zeer gevarieerd aanbod zorgen. Hans Knippenberg probeert in zijn afscheidscollege dit verschil tussen Europa en de VS te verklaren aan de hand van bestaande sociaalwetenschappelijke the

In 2008, the Dutch politician Geert Wilders (Partij voor de Vrijheid PVV, Party For Freedom) published on the Internet his film Fitna, discussing the Islam in what the author of the present article calls an amateurish series of stereotypes, prejudices, decontextualized images and (purposeful) mistranslations. The Dutch debate surrounding the movies was almost exclusively directed in terms of freedom of opinion and expression, and their alleged threat. An upheaval amongst the Dutch political elite and within media circles that was, however, disappointingly short. In the present article, the author discusses the obsession for Islam as a symptom of growing political incapacity to make a rational and nuanced analysis of the diversity and complexity of the Islam on the one hand, and the role and place of religion in the 21st century in general. The first part is a criticism of the conducted debate, the second part an effort to formulate the right questions that can lead to some realistic answers. References. O. van Zijl

Religion; History, geography, and auxiliary disciplines - Nederland heeft slechts twee periodes gekend van nationale overheidscensuur: de Franse tijd van 1810-1813 en de Tweede Wereldoorlog. Maar dat betekent niet dat buiten die tijdvakken elk geschrift gedrukt kon worden. Sinds de uitvinding van de boekdrukkunst is controle uitgeoefend op de verspreiding van gedachtegoed dat gevaarlijk geacht werd voor zeden, godsdienst of politiek. Door de eeuwen heen zijn er voortdurend gevallen van verboden boeken geweest. Dit is de eerste studie die deze ontwikkeling in Nederland over een langere periode bekijkt. Aan de hand van opvallende processen en verboden biedt dit boek een chronologisch overzicht van de stand van de censuur in brede zin: alles rond het tegenwerken of verbieden van openbaarmaking via druk, inclusief zelfcensuur ter bescherming van de eigen positie. De bijdragen tonen een overheid die dan weer onberekenbaar is, dan weer scherp, dan weer wankelmoedig. Deze onvoorspelbaarheid leidde ook tot eigen controlediensten bij de katholieken en een zelfstandig moralistisch aanschafbeleid van openbare bibliotheken.