Suchergebnisse

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

Kniha se snaží priblížit realitu dnešní Svaté zeme prostrednictvím rozhovoru s místními obyvateli. První cást zachycuje sociokulturní, historické a náboženské souvislosti, které spoluvytvárí komplikovaný obraz izraelské spolecnosti. Druha cást je pak venována analýze a interpretaci vypovedí soucasných Izraelcu. Kniha predstavuje ceskému publiku postoje, názory a sebepojetí izraelských žen a mužu, a to predevším ve vztahu k nestandardnímu prostredí, ve kterém žijí. Postrehy a komentáre jednotlivcu zprístupnují ctenári novou prožitkovou dimenzi. Tyto "živé vstupy"" konkrétních osob nám umožnují

The Czech Republic is often said to be one of the most secular countries in Europe, or even in the world. For this, in accord with the secularization thesis, the modernization is often mentioned, where it was supposed that it automatically leads to the decline of religion in society. In my paper, I recapitulate the basic points of the secularization thesis and dissect its criticism which seems to be aimed at the idea, that secularization represents just an unintended effect of modernization. Based on this criticism, I deduce resources for analysis of the religious situation in the Czech Republic. Furthermore, I prove that Czech society is not so much atheist, but more dechristianized, and I focus on reasons of this dechristianization in political, social and class conflicts, which had, according to my opinion, a great impact on Czech church's religionism. In this paper, I address the conflicts between socialist movement and the Catholic Church, which as a result had a substantial effect on the dechristianization of the czech working class.

The study deals with pilgrimages to Esquipulas, Guatemala, and patterns of miracle in terms of their perception by the pilgrims reaching this prominent religious hub of Central America. Two key pilgrimage discourses are distinguished: traditional Maya pilgrimage, based on regular, calendar customs, and conventional Catholic pilgrimage, founded on occasional journeys to fulfil a vow. The Western understanding of miracle as a transgression of "natural laws" or "common course of nature" is relativized and contested arguing that the ethnographic evidence of Esquipulas shows not only different, but also opposite conceptions. Then, the study presents a spectrum of miracle ideas drawing from the Maya as well as European - the case of Lourdes is exemplary here - traditions in terms of the degree of their uncommonness. It is concluded that anthropology has to comprehend miracles as marvels in its cultural context; nevertheless, there is a widespread idea among many cultures that miracle is something wonderful, related to the awareness of non-obviousness of certain things and phenomena. Miracles find its content and meaning within particular cosmology, but, anchored in the psychological characteristics of the astonishment and the difference between usual and unusual or ordinary and extraordinary, they refer to features of human mind in a more general way.

The article deals with the 1938 treatise History of the All- Union Communist Party (Bolsheviks), abbreviated AUCP(b) - an official treatise from the Stalin era of the USSR which was published on a mass scale. The author puts his reflections in two contexts: 1. the internal Marxist dispute over "orthodoxy", which Stalin resolved by publishing (and co-authoring) this "canonical book", and 2. the myth-forming context, which shows how totalitarian regimes present themselves with their "canonical books". He considers publications preceding the analyzed book, which after Lenin's death included texts by Grigory Zinoviev, Nikolai Bukharin and Leon Trotsky. Then he considers the actual book, focusing in more detail on the absence of two topics and concepts - the state and culture. He pays particular attention to the chapter on dialectic and historical materialism written by Stalin, which completes the simplistic interpretations in the so-called Stalinist Marxism. Like L. Kolakowski, he concludes that the entire Stalinist concept is naturalistic (meaning the naive naturalism of the late 19th century: Marxism guarantees a "scientific world view") and naively nomothetic (all fundamental claims have the form of unquestionable laws).