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The objective is to analyze if religious orientation affects Swedish political opinion. To test for possible spurious correlation, demographic factors & ideological position are also included in the study. The study also tests the validity of functional theory & substantive theories regarding the correlation between religious orientation & political opinion. Data consists of a national mail survey (conducted by the SOM Institute at Goteborg University in 1999) to 5260 persons representing inhabitants in Sweden of age 15-80 years, of which a total of 67 percent (3503 persons) responded. The main conclusion is that religious orientations affect Swedish political opinion. Demographic factors & ideological position only explain a small amount of the significant correlation between religious orientation & political opinion. Functional theory is not supported by the empirical data, while substantive theories get strong support. Tables, References. Adapted from the source document.

Locating the beginning of the modern state-church debate at the end of the Protestant Reformation, the article (1) briefly traces the development of Pufendorf's theory of the church as a collegium under state law & the opposing doctrine of the Catholic Church as a societas perfecta independent of the state; (2) surveys the state-church relationship in Germany, Switzerland, & France; & (3) summarizes the development in Swedish law toward greater freedom of religion up to the most recent reforms, decoupling the (Lutheran) Church of Sweden from the state machinery (while retaining ultimate state control). Noting that, apart from the Church of Sweden, religious groups may only, now as previously, organize themselves in private-law associations, it concludes that the recent reform has preserved the traditional Swedish structure along majoritarian lines by endorsing Pufendorf's theory, thus in a sense further pursuing the Protestant Reformation in Sweden. 84 References. Adapted from the source document.

Δεν παρατίθεται περίληψη στα ελληνικά. ; Nassia Yakovaki, The «Traité des trois imposteurs)) and the European Enlightenment The aim of this article is to present the obscure but fascinating story of the production and diffusion of the Traité des trois imposteurs, the best seller of the clandestine literature in Europe during the first half of the 18th century and to discuss the new and to some extent controversial interpretations that the study of this text has provoked as far as the understanding of the European Enlightenment is concerned. The importance of this text derives, first of all, from its subversive ideas: it offers a bold and straightforward attack on all three monotheistic religions (Judaism, Christianity and Islam) by rejecting the principle of revelation and by pronouncing their founders as «impostors», while attributing the appearance of organized religions to political interests. Yet, the significance of this text goes beyond its content: the conditions of its production as well as of its circulation offer to modern historical research the chance to explore an «underground universe», peopled by relatively unknown figures, working among the middlemen of the publishing world. These circles —as it seems— had the readiness to respond creatively to a turbulent religious and political environment, to adopt rigid philosophical stands and to step into radical politics. Historical research has recently succeeded in investigating the complicated issues of the origin, dating, authorship and circulation of this notorious text and in disentangling the thread connecting this late 17th century production with the medieval legend of the «imposture». Crucial among these findings is on the one hand the bond that links the Traité with the works of Spinoza and on the other the connection between the production of the text and a group of people in late 17th and early 18th century Holland. The interesting questions concerning the general understanding of the era of «the crisis of the European consciousness» that the historical scholarship about the Traité has raised have already led to the formation of a new, stimulating, yet controversial historiographical trend which elaborates a new interpretation of the Enlightenment, around the idea of an early and radical Enlightenment (Margaret Jacob, 1981 and 2003, Jonathan Israel, 2001).

Societal spheres in the light of history A division of society into statecraft, economy, and civil society is found in Plato's Republic. Its theoretical base is the differentiated and sometimes contradictory norms for these spheres. The mainstream of European structuration is traced from the 'two swords' - state and church - that structured western European society in the Middle Ages to the six societal spheres (or cardinal institutions) of society - the economy, government, science, religion, ethics, and art - that are visible today. Each maintain a large measure of independence (Weber's Eigengesetzlichkeit). Each is dependent on a special type of freedom: civic liberties, free trade, academic freedom, religious toleration, the right to follow one's conscience, artistic license. The paper pauses in this differentiation process at special junctures: the English revolution, the emergence of the Latin American and North American societies, the evolution of modem society as an underpinning of democracy, the emergence of the European Union, and the post-Communist Central and Eastern Europe. ; Sociologisk Forsknings digitala arkiv

Cuando se inició el confinamiento por la presencia del Covid-19, en Ecuador los hogares se convirtieron en sitios de trabajo. El presente estudio tiene como objetivo caracterizar la vida familiar y bienestar laboral en función a los estilos de afrontamiento que se presentan en el actual contexto a través de un estudio cuantitativo. Se recopilaron datos por medio de un formulario en línea, se usó un Cuestionario Socio demográfico denominado Confinamiento por Covid-19 y el Cuestionario de Afrontamiento del Estrés-CAE. Participaron 258 personas (65,9 % mujeres y 34,1 % hombres). Los resultados evidencian características importantes de la conciliación vida familiar - bienestar laboral, que el tiempo de dedicación a los hijos e hijas - hogar y la adaptación al teletrabajo, no revelan un equilibrio entre las variables de roles y género. Las personas con menos adaptación al teletrabajo presentan afrontamientos Evitativo (r= - 140; p= 0,024) y personas en dedicación total (hogar y labores) superan las horas establecidas y presentan estilos Focalizados en la solución (r= 0,155; p= 0,013), en la Religión (r= - 0,189; p= 0,002) y en la Evitación (r= 0,187; p= 0,003).

Δεν παρατίθεται περίληψη στα ελληνικά. ; The aim of the current study is an attempt to address the problem which emerged in the Hellenic Society during the years of the inter war as well as the first post civil war period, due to the change of the calendar. The introduction, from the Hellenic Church, of the new (Gregorian) calendar in 1924 created a strong reaction among the believers wich resulted to the creation of a new movement, named Greek Religions Community of Genuine Orthodox Christians (C.O.Ch.). This conservative minority, having had a great influence, insisted in the reinstatement of the old calendar and caused important conflict in the Hellenic society. The issue is examined from a political viewpoint, since the G.O.Ch. functioned as a pressure group towards the governments, demanding the free exercise of their religious duties. The governments appeared rather uncourageous in facing the problem, as they relied on G.O.Ch's vote. However, there had been systematic chasing persecutions against their clergymen, with them arrested or sent to the exile, facts which aggravated the problem. In this article, we also attempt to analyse the ideological stigma of the G.O.Ch. movement as their moved against all innovations of West-European origin and they declared their dedication to the traditional customs. Another aspect of the issue, concerns the so-called Macedonian issue and since the Church as well as many politicians considered the G.O.Ch. as being Serving the Yugoslav propaganda between the Slavonic-speaking minority of Macedonia, given that the Serbian Church maintained the old calendar. The C.O.Ch. Church attempted to defend itself against those accusations claiming that the change of the calendar served the political plans on the northern neighbours.

Despina Karakatsani, La discipline de socialisation politique en Grèced'après-guerre: Γ ((Education du citoyenDans la cadre de cet article on essaie de dévoiler la manière dont lacrise idéologique et politique de la période post-guerre civile a été reflétéedans l'institution scolaire et en particulier dans la discipline principalede socialisation politique: l'éducation civique. Dans le climat anticommunistede cette époque l'école, un des principaux appareils idéologiquesde l'Etat, a été utilisée pour effacer toute idéologie communisteet pour promouvoir les valeurs de la Nation, de la Patrie, de l'Hellénismeet du Ghrisrianisme.Les différentes initiatives du pouvoir politique ainsi que des personnalitésdans le cadre de la politique éducative de la Grèce d'après-guerreafin de moraliser le citoyen et construire une citoyenneté conforme auxvaleurs de la civilisation greco-chrétienne font aussi objet de cet article.L'institutionnalisation de la discipline d'«Education du citoyen»dans l'enseignement primaire en 1957 a été dictée, d'après ceux qui ontfait cette proposition, par la nécessité de renforcer les liens entre le citoyenet le pouvoir politique après leur affaiblissement à cause de la propagandecommuniste. L'analyse des manuels de la forme principale d'éducationcivique de cette période prouve que les valeurs avancées étaient cellesde Nation-de Patrie, d'Hellénisme, de Famille et de Religion-Orthodoxie.L'éducation du citoyen exalte la beauté de la patrie grecque en larendant en même temps symbole de toute l'humanité, et impose auxfuturs citoyens comme devoirs l'amour de celle-là, l'obéissance par l'accomplissementdes devoirs militaires et le respect des monuments anciens.Une conception communautaire des différentes formes sociopolitiques estégalement adoptée qui reconnaît l'individu seulement en tant que membredes différentes équipes sociales et lui prescrit le devoir d'obéir aux normesde l'ensemble, ce qui signifie également l'anéantissement de ses droits, l'annulation de toute individualité, de toute forme de critique et decontestation.La autodiscipline en faveur de l'ordre et de l'harmonie sociale dansle cadre du «bon comportement», la charité, le travail et l'épargne constituentles caractéristiques d'un individu moral et civilisé, du citoyenidéal, que l'éducation civique et tout le système éducatif grec de cettepériode veut créer. ; Despina Karakatsani, La discipline de socialisation politique en Grèced'après-guerre: Γ ((Education du citoyenDans la cadre de cet article on essaie de dévoiler la manière dont lacrise idéologique et politique de la période post-guerre civile a été reflétéedans l'institution scolaire et en particulier dans la discipline principalede socialisation politique: l'éducation civique. Dans le climat anticommunistede cette époque l'école, un des principaux appareils idéologiquesde l'Etat, a été utilisée pour effacer toute idéologie communisteet pour promouvoir les valeurs de la Nation, de la Patrie, de l'Hellénismeet du Ghrisrianisme.Les différentes initiatives du pouvoir politique ainsi que des personnalitésdans le cadre de la politique éducative de la Grèce d'après-guerreafin de moraliser le citoyen et construire une citoyenneté conforme auxvaleurs de la civilisation greco-chrétienne font aussi objet de cet article.L'institutionnalisation de la discipline d'«Education du citoyen»dans l'enseignement primaire en 1957 a été dictée, d'après ceux qui ontfait cette proposition, par la nécessité de renforcer les liens entre le citoyenet le pouvoir politique après leur affaiblissement à cause de la propagandecommuniste. L'analyse des manuels de la forme principale d'éducationcivique de cette période prouve que les valeurs avancées étaient cellesde Nation-de Patrie, d'Hellénisme, de Famille et de Religion-Orthodoxie.L'éducation du citoyen exalte la beauté de la patrie grecque en larendant en même temps symbole de toute l'humanité, et impose auxfuturs citoyens comme devoirs l'amour de celle-là, l'obéissance par l'accomplissementdes devoirs militaires et le respect des monuments anciens.Une conception communautaire des différentes formes sociopolitiques estégalement adoptée qui reconnaît l'individu seulement en tant que membredes différentes équipes sociales et lui prescrit le devoir d'obéir aux normesde l'ensemble, ce qui signifie également l'anéantissement de ses droits, l'annulation de toute individualité, de toute forme de critique et decontestation.La autodiscipline en faveur de l'ordre et de l'harmonie sociale dansle cadre du «bon comportement», la charité, le travail et l'épargne constituentles caractéristiques d'un individu moral et civilisé, du citoyenidéal, que l'éducation civique et tout le système éducatif grec de cettepériode veut créer.

Det partipolitiska landskapet i Sverige har på kort tid förändrats och migrationsfrågor är på allas läppar. Både i Europa och i Norden har radikala högerpopulistiska partier haft stora framgångar den senaste tiden men bemötandet av dessa partier ser väldigt olika ut. Den här rapporten handlar om hur svenska tidningar på ledarplats beskriver Sverigedemokraterna (SD) och jämför med hur andra radikala högerpo- pulistiska partier beskrivs i Danmark, Norge och Finland. I rapporten studeras även hur SD bemöts på sajten Avpixlat. Resultatet visar att den offentliga debatten och media knappast är enhetlig, utan ett parti som SD behandlas väldigt olika i olika mediala rum. ; The starting point of this report are the ambivalent views in Sweden Democrats' (SD's) role and position in Swedish politics. At the mid-point of its second mandate period since the party entered the Swedish parliament in 2010, no other party has yet attempted to move closer or to initiate talks and negotiations with the party. To speak figuratively, SD was still in the entrance hall, and there were no signs of invitations to enter the living room.SD's policy program differs from those of the other Swedish parliamentary parties, especially in the field of migration policy. SD wants to drastically reduce the number of asylum seekers, as well as to bring down the numbers of all migrants to a mini- mum, regardless of how many are currently entering the country. The party aims for a different Sweden, not only in the field of migration policy. They want a country with minimal elements of other cultures and religions and stress uniformity, foun- ded on the basis of what SD consider to be Swedish values and traditions.SD is an extreme nationalist party, and distinguishes itself from other similar par- ties in neighbouring countries by its history and by virtue of its previously strong ties with fascists and Nazi movements. Reducing immigration is thus, for SD, not just about preserving welfare, jobs and housing. The intention is to transform or rather ...

Despina Iosif, «Christianos ad Leonem». The Case of Perpetua Two Greek editions of the diary of Perpetua have recently appeared, one by Polymnia Athanassiadi and the other by Thanassis Georgiadis, both bound to attract attention. Perpetua lived at Thuburbo Minus, west of Carthage in North Africa. She was an upper class, well-educated Roman citizen, twenty-two years of age, newly married and mother of a baby boy, who converted to Christianity and chose martyrdom instead of sacrificing to the traditional gods of the Roman Empire. Her decision was interpreted as an insult to the gods and the emperors, and a direct challenge to the established order and resulted in her being sentenced to death to the beasts of the arena in Carthage in 203 CE. It was a well-established Roman belief that the traditional gods offered military victories, stability, prosperity and grandeur to the Roman people. In return and to secure the continuation of this benevolence, the Roman people carried certain strictly defined rites in honour of their gods. Pagan religion was less a matter of personal devotion than of national significance. The Christians despised the traditional gods, declaring that they did not exist or that they were malevolent demons and neglected or obstructed the traditional religious rites. This conduct disrupted the agreement the Romans had made with their gods and made the empire vulnerable. From the second century on, natural disasters were being attributed to the wrath of gods as a result of the Christian atheism and the hatred Christians allegedly had for the world. It is extremely fortunate that Perpetua's diary, which she kept while in prison awaiting her death, has survived. It is a bold, vivid and honest account of her prison life, her dreams and the hopeless efforts of her father to persuade her to conform and sacrifice. The fact that the text praised prophesy and placed martyrs above the established church hierarchy led scholars to believe that is was a Montanist product. Fourth and fifth century bishops felt uncomfortable with Perpetua's diary and surrounded it with homiletic commentaries. Instead of letting the text speak directly to the community of the faithful, they guided the understanding of words, subtly changing its messages, and controlled its dissemination. They made Perpetua less appealing as a role model and less threatening to the social order. The impression and fascination her diary exerted, however, remain unchanged. ; Despina Iosif, «Christianos ad Leonem». The Case of Perpetua Two Greek editions of the diary of Perpetua have recently appeared, one by Polymnia Athanassiadi and the other by Thanassis Georgiadis, both bound to attract attention. Perpetua lived at Thuburbo Minus, west of Carthage in North Africa. She was an upper class, well-educated Roman citizen, twenty-two years of age, newly married and mother of a baby boy, who converted to Christianity and chose martyrdom instead of sacrificing to the traditional gods of the Roman Empire. Her decision was interpreted as an insult to the gods and the emperors, and a direct challenge to the established order and resulted in her being sentenced to death to the beasts of the arena in Carthage in 203 CE. It was a well-established Roman belief that the traditional gods offered military victories, stability, prosperity and grandeur to the Roman people. In return and to secure the continuation of this benevolence, the Roman people carried certain strictly defined rites in honour of their gods. Pagan religion was less a matter of personal devotion than of national significance. The Christians despised the traditional gods, declaring that they did not exist or that they were malevolent demons and neglected or obstructed the traditional religious rites. This conduct disrupted the agreement the Romans had made with their gods and made the empire vulnerable. From the second century on, natural disasters were being attributed to the wrath of gods as a result of the Christian atheism and the hatred Christians allegedly had for the world. It is extremely fortunate that Perpetua's diary, which she kept while in prison awaiting her death, has survived. It is a bold, vivid and honest account of her prison life, her dreams and the hopeless efforts of her father to persuade her to conform and sacrifice. The fact that the text praised prophesy and placed martyrs above the established church hierarchy led scholars to believe that is was a Montanist product. Fourth and fifth century bishops felt uncomfortable with Perpetua's diary and surrounded it with homiletic commentaries. Instead of letting the text speak directly to the community of the faithful, they guided the understanding of words, subtly changing its messages, and controlled its dissemination. They made Perpetua less appealing as a role model and less threatening to the social order. The impression and fascination her diary exerted, however, remain unchanged.

Es handelt sich um die erste zusammenhängende Ausgabe mit Kommentar des Kalenderhandbuches, das mit seinen Texten eine wichtige Quelle zur Geschichte, Verwaltung und zu den religiösen Mentalitäten in der Stadt Rom im 4. Jahrhundert n.Chr. darstellt. ; The first coherent and handy edition with commentaries of one oft he most important sources for history, administration and religious mentalities of the city of Rome in the 4th century A.D. ; The collection of pictures, lists and short notes, known as the "Chronography of 354" or the "Calendar of Filocalus" is a calendar handbook for the year 354 C.E. Of the thirteen texts, four are Christian documents; the remaining are witnesses of Roman administration and provide no clue for Christianity, or at times even attestations to the Roman religiosity of the Republic and the Imperial Time. The handbook contents can be distinguished by whether it has pictures or just text. Given the complexity of the present form of its constituents, the calendar handbook is an important source for the politic administrative history of the late-Constantine time, for the history of the transformation of religious mentalities, and for the success of the story of Christianity in the city of Rome. The following texts are especially noteworthy: (1) The consular fasti from the beginning of the consulate up to the year 354 CE, for the Roman History and the families that dominated it; (2) the yearly calendar for those festivals celebrated in late-Constantine time with their political and religio-historical dimension, which influenced the history of everyday life of the city; (3) the Catalogus Liberianus, the oldest Roman book of the popes, which together with the lists of the Deposito episcoporum and the Deposito martyrum, the oldest feriale of any Christian Church, is important for the Church of Rome and its conception of history. Notwithstanding a century-long history of editions and commentaries of the calendar handbook, there is up to the present no connected edition and commentary of the pertinent texts, only critical editions of individual parts. This is related to the complex tradition process and the preserved late manuscripts of the 16th and the 17th Century. This poses a range of problems, which this edition and its commentaries tackle: (a) what all was part of the original calendar (b) when did the different texts and their redactions, which lead to the expansions, come into being (c) the perennial research problem of the relationship between the traditional Roman religion and Christianity, for which the texts of the chronographs provide crucial evidence (d) the position of the calendar handbook in the history of book illustration in Late Antiquity. Furthermore, since Mommsen's classical edition, a host of individual problems have been identified, which affect very different scientific endeavours, ranging from the studies of classical antiquities to theology and from cultural sciences to astronomy. Vol. I.: lntroduction with the history of research and the manuscript tradition, Frontispice, Dedicatio, Imagines imperatorum, Natales Caesarum, the week of the planets, the months.

Es handelt sich um die erste zusammenhängende Ausgabe mit Kommentar des Kalenderhandbuches, das mit seinen Texten eine wichtige Quelle zur Geschichte, Verwaltung und zu den religiösen Mentalitäten in der Stadt Rom im 4. Jahrhundert n.Chr. darstellt. ; The first coherent and handy edition with commentaries of one oft he most important sources for history, administration and religious mentalities of the city of Rome in the 4th century A.D. ; The collection of pictures, lists and short notes, known as the "Chronography of 354" or the "Calendar of Filocalus" is a calendar handbook for the year 354 C.E. Of the thirteen texts, four are Christian documents; the remaining are witnesses of Roman administration and provide no clue for Christianity, or at times even attestations to the Roman religiosity of the Republic and the Imperial Time. The handbook contents can be distinguished by whether it has pictures or just text. Given the complexity of the present form of its constituents, the calendar handbook is an important source for the politic administrative history of the late-Constantine time, for the history of the transformation of religious mentalities, and for the success of the story of Christianity in the city of Rome. The following texts are especially noteworthy: (1) The consular fasti from the beginning of the consulate up to the year 354 CE, for the Roman History and the families that dominated it; (2) the yearly calendar for those festivals celebrated in late-Constantine time with their political and religio-historical dimension, which influenced the history of everyday life of the city; (3) the Catalogus Liberianus, the oldest Roman book of the popes, which together with the lists of the Deposito episcoporum and the Deposito martyrum, the oldest feriale of any Christian Church, is important for the Church of Rome and its conception of history. Notwithstanding a century-long history of editions and commentaries of the calendar handbook, there is up to the present no connected edition and commentary of the pertinent texts, only critical editions of individual parts. This is related to the complex tradition process and the preserved late manuscripts of the 16th and the 17th century. This poses a range of problems, which this edition and its commentaries tackle: (a) what all was part of the original calendar (b) when did the different texts and their redactions, which lead to the expansions, come into being (c) the perennial research problem of the relationship between the traditional Roman religion and Christianity, for which the texts of the chronographs provide crucial evidence (d) the position of the calendar handbook in the history of book illustration in LateAntiquity. Furthermore, since Mommsen's classical edition, a host of individual problems have been identified, which affect very different scientific endeavours, ranging from the studies of classical antiquities to theology and from cultural sciences to astronomy. Vol. 2: Fasti Consulares, Praefecti urbis Romae 254 - 354 A.D., Cpomputus Paschalis, Depositio martyrum, Depositio Episcoporum, Catalogus Liberianus