Suchergebnisse

Premysliden ruled over the Czech countries (Bohemia, Moravia, and Silesia) more than three hundred years (ca. 930–1306). They cooperated with the ruling houses of the neighboring states (Hungary, Poland, Saxony, Bavaria, Austria etc.) as their political efforts as their marriage policy. The analysis of the Premysliden marriages indicated the existence of the rule of the exogamy, the rule of the preferential matrilateral cross cousin marriage, the rule of the long time systematic exchange of the women among two ruling houses. Example of the Premysliden marriage practice gives the idea of the search of the marriage rules existing in Europe during the early mediaeval centuries.

This focus article discusses the recent book by Robert D. Putnam and D.E. Campbell, which has recently won the 2011 Woodrow Wilson Award of the American Political Science Association. Framing this piece of research in the context of the extremely rich and influential work developed by Robert D. Putnam for about fifty years, Sergio Fabbrini illustrates the main findings of American Grace with reference to the recent developments and the assets of the US democracy. Luca Ozzano draws attention to the consequences determined by the relationship between religion and political participation on the foreign policy developments and, more generally, on the complex world of international relations. The third review, by Giuliano Amato, develops a broader reflection on the effect of religions on the current difficulties of our democracies, in America and in Europe, focusing on the notion of post-secular society. Finally, a quick but dense response by Robert D. Putnam highlights the main points from these threefold review, individuating some new possible questions and puzzles for future researches. Adapted from the source document.

Regardless of the role religion plays in the world today, ie despite the significant deprivatization of faith in the sociocultural space & in politics, contemporary Czech sociology of religion is in rather poor shape. The author presents a number of factors to explain this, including the legacy of the communist regime, & low levels of church attendance in the Czech Republic, the latter having been erroneously interpreted as non-religiosity. But the author focuses mainly one other reason: the discordant legacy of Czech pre-communist sociology of religion & the neighboring field of social studies. Two different traditions of the subject are identified - the 'profane' sociology of religion, founded by T. G. Masaryk, & Catholic religious sociology. Although the former legacy declared itself non-religious & even anti-clerical, in the case of many of its followers this claim was only partially true. In the 1930s & 1940s, when they (especially Prague's sociological school, which formed a certain opposition to Masaryk) turned more toward Durkheimian attitudes, they emphasized, for example, their own religious experience as a necessary tool for understanding piety. On the other hand, Catholic religious sociology was closely related to church activism, policy, & contemporary social work, ie, strictly conservative & anti-modern. Its way of understanding modern society was discounted by the former group of scholars, though to at least some degree, the two legacies shared similar methodological approaches. Both certainly seem outdated today, but their theoretical & methodological discussions & their findings remain of importance. Consequently, a re-thinking of these legacies & their theoretical backgrounds is still significant for the sociology of religion today.

Summary in English.