Описание: Since 2001, history has proven the classic and once dominant theories of secularization wrong. Instead of abandoning the subject of secularization, Niels Reeh’s Secularization Revisited demonstrates how the collapse of formerly dominant secularization theories indicates fundamental conceptual challenges within sociology. Through a historical sociological case study of the political decision-making concerning the teaching of religion in Denmark from 1721 to 2006, Reeh explains why sociology of religion and sociology more generally should pay more attention to interstate relations, state-form and state-agency. The Danish state’s interest in its inhabitants’ religion over the last three centuries responded not only to religious motives but to concerns about foreign relations and the survival of the state.
What does it mean for a society to be secular? Answering this question from a philosophical angle, Radical Secularization? delves into the philosophical presuppositions of secularization. Which cultural evolutions made secularization possible? International scholars from different disciplines assess the answers given by many leading philosophers such as, among others, Lowith, Blumenberg and Habermas (Germany), Gauchet and Nancy (France), Taylor and Bellah (North America). They examine the theory that secularization cannot only be regarded as a cultural change that was forced upon religion from an external source (e.g. science), but should also be considered as a phenomenon triggered by motives internal to religion. If religions are indeed capable of inner transformations, the question arises whether religions can persist in the secular societies they inadvertently helped to bring about, and how secular societies may accommodate religion.
Автор: Stanley Название: Religion after Secularization in Australia ISBN: 1137536896 ISBN-13(EAN): 9781137536891 Издательство: Springer Рейтинг: Цена: 11878.00 р. Наличие на складе: Есть у поставщика Поставка под заказ.
Описание: Religion`s persistent and new visibility in political life has prompted a significant global debate over the nature and impact of secularization. This book intervenes by providing summative accounts of the history, culture, and legal interactions that have informed the Australian case. Timothy Stanley critically analyzes secular political theory.
Описание: What does it mean for a society to be secular? Answering this question from a philosophical angle, Radical Secularization? delves into the philosophical presuppositions of secularization. Which cultural evolutions made secularization possible? International scholars from different disciplines assess the answers given by many leading philosophers such as, among others, L with, Blumenberg and Habermas (Germany), Gauchet and Nancy (France), Taylor and Bellah (North America). They examine the theory that secularization cannot only be regarded as a cultural change that was forced upon religion from an external source (e.g. science), but should also be considered as a phenomenon triggered by motives internal to religion. If religions are indeed capable of inner transformations, the question arises whether religions can persist in the secular societies they inadvertently helped to bring about, and how secular societies may accommodate religion.
Описание: Researching more precisely the social relevance of church and religion at different levels, this book raises and responds to both descriptive and explanatory questions: Can we observe tendencies of religious decline in the various Western and Eastern European countries? Are we witnessing trends of religious individualization?
Автор: Jonathan E. Leightner Название: See No Evil: Secularization versus Sacred Scriptures ISBN: 1536192708 ISBN-13(EAN): 9781536192704 Издательство: Nova Science Рейтинг: Цена: 27402.00 р. Наличие на складе: Невозможна поставка.
Описание: The subjective depends on the situation, the people involved, the time, and the environment. The objective is true for all situations, all people, all times, and in all environments. Many issues are uncontrovertibly subjective. However, is anything objective? Current intellectual secular culture (which includes Post-Modernism, Post- Modernity, Atheistic Existentialism, Pragmatism, and Post-Structuralism) claims that there are no objective truths (everything is subjective) and that each individual can pick his or her own goals and values. This book investigates the inadequacies of this secular approach when dealing with the purpose of life and the problem of evil by contrasting the behavioral imperatives of secular culture with what the sacred texts of Judaism, Christianity, Islam, Hinduism, and Theravada Buddhism say. If everything is subjective then each individual does not have inherent worth. "Inherent worth" implies an objective value a a value that is not determined by the situation. The notion that everyone has inherent worth is the foundation on which lying, stealing, murder, rape, adultery, and genocide are judged as "wrong." If everything is subjective then we cannot condemn Adolf Hitler for wanting to kill all the Jews or for one group of people for wanting to enslave all of another group. There are two important consequences of current intellectual secular cultures rejection of all objective values. First, by interpreting everything as subjective and self-centered, current intellectual secular culture cannot provide purpose to life that is bigger than the individual. In contrast, the five religions considered in this book demand that people embrace goals that are bigger than their self-centered desires. Second, current intellectual secular cultures rejection of all objective values makes it impossible to condemn some acts as evil. When evil is not condemned, it thrives. The five religions examined do condemn evil and provide answers to the following "problem of evil." If God is all good than He would not want the innocent to suffer. If God is all powerful, He could prevent the innocent from suffering. We notice that many innocent people suffer in this world Thus God must either not be all good or not all powerful. This is a particularly difficult problem for the Abrahamic religions (Judaism, Christianity, and Islam) because they affirm an all-powerful and all-good God. This is less of a problem for Hinduism and Buddhism because these eastern religions believe in reincarnation. Under reincarnation, what may look like an innocent suffering is actually a guilty person paying for his or her evil deeds from this or a previous life. However, the sacred texts for all five religions provide answers to this problem, but not the answers that we often hear from theologians. This book aims at satisfying some of humanitys greatest needs a the need for purpose and the need for an answer to why innocents often suffer.
Описание: Deploying secularisation as an omnibus word bringing many dimensions into play, this work argues that the boundaries of the concept must not be redefined simply to cover aberrant cases, as when the focus was more on America as an exception rather than on Europe as an exception to the `furiously religious` character of the rest of the world.
Описание: Drawing on David Martin`s `Cultural Defence Paradigm` which expects secularization to be inhibited in cases where religion serves as a carrier of national identity, Patterns of Secularization offers a comparative study highlighting the limits of existing interpretations and identifies variations within the cultural defence paradigm.
Throughout the eighteenth century, an ever-sharper distinction emerged between Jews of the old order and those who were self-consciously of a new world. As aspirations for liberation clashed with adherence to tradition, as national, ethnic, cultural, and other alternatives emerged and a long, circuitous search for identity began, it was no longer evident that the definition of Jewishness would be based on the beliefs and practices surrounding the study of the Torah. In The Origins of Jewish Secularization in Eighteenth-Century Europe Shmuel Feiner reconstructs this evolution by listening to the voices of those who participated in the process and by deciphering its cultural codes and meanings. On the one hand, a great majority of observant Jews still accepted the authority of the Talmud and the leadership of the rabbis; on the other, there was a gradually more conspicuous minority of "Epicureans" and "freethinkers." As the ground shifted, each individual was marked according to his or her place on the path between faith and heresy, between devoutness and permissiveness or indifference. Building on his award-winning Jewish Enlightenment, Feiner unfolds the story of critics of religion, mostly Ashkenazic Jews, who did not take active part in the secular intellectual revival known as the Haskalah. In open or concealed rebellion, Feiner's subjects lived primarily in the cities of western and central Europe—Altona-Hamburg, Amsterdam, London, Berlin, Breslau, and Prague. They participated as "fashionable" Jews adopting the habits and clothing of the surrounding Gentile society. Several also adopted the deist worldview of Enlightenment Europe, rejecting faith in revelation, the authority of Scripture, and the obligation to observe the commandments. Peering into the synagogue, observing individuals in the coffeehouse or strolling the boulevards, and peeking into the bedroom, Feiner recovers forgotten critics of religion from both the margins and the center of Jewish discourse. His is a pioneering work on the origins of one of the most significant transformations of modern Jewish history.
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