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RELIGION AND FOLK BELIEFS  [cached]
Mustafa SEVER
Zeitschrift für die Welt der Türken , 2011,
Abstract: Folk beliefs, transmitted from generation to generation since the transfer from pre-writing and not included in any divine religion, but his side continued vitality of beliefs. Folk beliefs that have traditional as well as the local folk beliefs, include beliefs and practices, and personal features, divide two main types as a magic and experiential people’s beliefs. In this study we’ll focus on the qualities, differences and functions in everyday life of divine religion and folk beliefs and functions.
Freedom of religion and dialogue  [cached]
Leonard Swidler
Journal for the Study of Religions and Ideologies , 2002,
Abstract: Full freedom of religion did not come into existence until the end of the 18th century, and authentic dialogue only in the 20th century. All civilizations had at their heart a religion which shaped and reflected that civilization; all problems had to be resolved within the thought-structures of the dominant state-enforced religion. Those thought limitations sooner or later prevented arriving at the necessary solutions, and thus led to the decline of every civilization _ except Christendom-Become-Western Civilization-Becoming-Global Civilization, which has exponentially surpassed all previous civilizations. The separation of religion from the power of the state has allowed the "infinite" spirit of humanity ("Image of God") to continually resolve the always new problems. Dialogue, meaning being open to learn from the "other," moves Globalization from destruction toward construction.
Freedom Of Religion And Dialogue  [cached]
Leonard Swidler
Journal for the Study of Religions and Ideologies , 2002,
Abstract: Full freedom of religion did not come into existence until the end of the 18th century, and authentic dialogue only in the 20th century. All civilizations had at their heart a religion which shaped and reflected that civilization; all problems had to be resolved within the thought-struc- tures of the dominant state-enforced religion. Those thought limitations sooner or later prevented arriving at the necessary solutions, and thus led to the decline of every civilization except Christendom-Become-West- ern Civilization-Becoming-Global Civilization, which has exponentially surpassed all previous civilizations. The separation of religion from the power of the state has al- lowed the infinite spirit of humanity ( Image of God ) to continually resolve the always new problems. Dia- logue, meaning being open to learn from the other, moves Globalization from destruction toward construc- tion.
Caterus and Descartes on ideas, causality and eternal truths  [PDF]
Milidrag Predrag
Theoria, Beograd , 2012, DOI: 10.2298/theo1201045m
Abstract: The article analyzes the objections of Johannes Caterus, the author of the Fist objections on Meditations, concerning Descartes’ understanding of the objective reality of ideas, as well as Descartes’ First replies. Caterus’ critique rests on late Scholastics understanding of the act of conceiving and its objective terminus, and subsequent notions esse objectivum and realitas objectiva. Since they are extrinsic denominations of extramental represented thing, Caterus concludes that there is no room for the question about their cause. Despite his late Scholastics background, and without knowing for Descartes’ doctrine about the creation external truths, Caterus realized that for Descartes the degree of the objective reality of ideas is intrinsic denomination of the essence of thing, that requires efficient cause and that is equivalent with the creation of eternal truths. In his response, Descartes contrasts late Scholastics understanding with his new “ontology of the possible” according to which there are intramental essences of things, with objective being (esse objectivum) which cannot be reduced to extrinsic denomination (“non nihil”) and which requires actual efficient cause. From that he concludes that very conceivability and intelligibility of essences requires efficient cause.
Religion in the cosmological ideas in Ukraine (from XI to XVII century)  [PDF]
O. Yu Koltachykhina
Physics , 2013,
Abstract: Cosmology, whose object is the Universe, is in contact with the religion closer than any other science. We will try to trace the historical change of views on the universe in Ukraine from XI to XVII centuries and show the influence of religion in the construction of the models of the Universe in that time.
Religion and HIV in Tanzania: influence of religious beliefs on HIV stigma, disclosure, and treatment attitudes
James Zou, Yvonne Yamanaka, Muze John, Melissa Watt, Jan Ostermann, Nathan Thielman
BMC Public Health , 2009, DOI: 10.1186/1471-2458-9-75
Abstract: A self-administered survey was distributed to a convenience sample of parishioners (n = 438) attending Catholic, Lutheran, and Pentecostal churches in both urban and rural areas. The survey included questions about religious beliefs, opinions about HIV, and knowledge and attitudes about ARVs. Multivariate logistic regression analysis was performed to assess how religion was associated with perceptions about HIV, HIV treatment, and people living with HIV/AIDS.Results indicate that shame-related HIV stigma is strongly associated with religious beliefs such as the belief that HIV is a punishment from God (p < 0.01) or that people living with HIV/AIDS (PLWHA) have not followed the Word of God (p < 0.001). Most participants (84.2%) said that they would disclose their HIV status to their pastor or congregation if they became infected. Although the majority of respondents (80.8%) believed that prayer could cure HIV, almost all (93.7%) said that they would begin ARV treatment if they became HIV-infected. The multivariate analysis found that respondents' hypothetical willingness to begin ARV treatme was not significantly associated with the belief that prayer could cure HIV or with other religious factors. Refusal of ARV treatment was instead correlated with lack of secondary schooling and lack of knowledge about ARVs.The decision to start ARVs hinged primarily on education-level and knowledge about ARVs rather than on religious factors. Research results highlight the influence of religious beliefs on HIV-related stigma and willingness to disclose, and should help to inform HIV-education outreach for religious groups.Religious activities, communities, and beliefs frame the daily behaviors and attitudes of many people living in countries with high rates of HIV/AIDS. Tanzania, with an estimated HIV prevalence rate of 6.5% in 2005 [1], is no exception. Christians and Muslims each make up 30% to 40% of the population. The majority of the remaining population are members of indig
Texting Tolerance: Computer-Mediated Interfaith Dialogue  [cached]
Ally Ostrowski
Webology , 2006,
Abstract: As religious unrest and tension rise throughout the world, facilitating interfaith dialogue has become more important than ever. Many religious organizations have begun to include interfaith discourse into their general religious programming for members and some hold regular dialogue groups for their local population. But face to face events tend to focus only on the local community, excluding distant others who also seek to participate in interreligious discourse. The Internet, therefore, is an important medium to utilize for interfaith dialogue, and can bring isolated people together to discuss issues of difference and faith. This project finds that online interfaith information is excellent for congregations to utilize because of the relatively anonymous nature of the Internet, the disappearance of proximity limitation, the ability to become close with other participants, access to a spectrum of people who practice a particular religion, and the extra time available to ponder moderator questions and previous discussions. Using the Internet for interfaith dialogue is an important step for religious institutions and congregations. Not only are they reaching to their own members through cyberspace, but also reaching the larger population, sharing their range of religious beliefs, and participating in a global effort to improve tolerance and understanding between religious practitioners.
Rumo a uma Filosofia da Religi o em tom Pós-metafísico. Diálogos com Habermas e Rorty (Towards a philosophy of religion in a post-metaphysical tone. Dialogue with Habermas and Rorty) - DOI: DOI – 10.5752/P.2175-5841.2010v8n16p12
Julio Paulo Tavares Zabatiero
Horizonte : Revista de Estudos de Teologia e Ciências da Religi?o , 2010, DOI: 10.5752/p.2175-5841.2010v8n16p12
Abstract: Este artigo consiste em um diálogo com textos de Jürgen Habermas e Richard Rorty referentes ao tema da religi o e seu lugar na sociedade contemporanea. Em vista do tom dialogal, as cita es desses autores s o relativamente numerosas, a fim de que as suas vozes sobressaiam no texto. O objetivo do diálogo é extrair pistas para a constru o de uma filosofia da religi o em tom pós-metafísico, ou n o fundacional. N o é um texto exaustivo, mas sugestivo. N o se prop e a tecer críticas ao sistema de ideias dos autores com quem dialoga, mas aproveitar criticamente algumas de suas ideias para a defini o de possíveis rumos para uma filosofia da religi o pós-metafísica. Os termos pós-metafísico e n o fundacional s o usados aqui de modo intercambiável e n o se referem a um tipo de filosofia antimetafísica, mas sim, a uma filosofia para a qual os temas da metafísica n o assumem papel de explica o fundacional da realidade como um todo. Palavras-chave: Filosofia pós-metafísica; Habermas; Rorty; Religi o. Abstract This essay is a dialogue with Jürgen Habermas’s and Richard Rorty’s texts on the theme of religion and its place in contemporary society. Given the conversational tone, the number of quotations from those authors is relatively large, so that their voices can speak up in the text. The goal of that dialogue is the formulation of clues to the elaboration of a post-metaphysical or non-foundational philosophy of religion. The essay is not exhaustive, but suggestive. It does not mean to criticize Habermas’s and Rorty’s systems of thought, but to appropriate critically some of their ideas as guidelines to a post-metaphysical philosophy of religion. The terms ‘post-metaphysical’ and ‘non-foundational’ are interchangeable here and do not refer to an anti-metaphysical philosophy. They try to express a kind of philosophy in which metaphysical themes do not play a role of foundational explanation of reality as a whole. Key words: Post-metaphysical philosophy; Habermas; Rorty; Religion.
Ceea ce ne une te: istorii, biografii, idei. Sorin Antohi n dialog cu Moshe Idel/ Those things that bind us: histories, biographies, ideas. Sorin Antohi in dialogue with Moshe Idel  [cached]
Sandu Frunza
Journal for the Study of Religions and Ideologies , 2006,
Abstract: Ceea ce ne une te: istorii, biografii, idei. Sorin Antohi n dialog cu Moshe Idel (Those things that bind us: histories, biographies, ideas. Sorin Antohi in dialogue with Moshe Idel) Ed. Polirom, Ia i, 2006
Juridical culture and religion: a dialogue with Gizlene Neder and Gisálio Cerqueira Filho, my friends!
Carlos Serra
Diálogos , 2010, DOI: 10.4025/dialogos.v11i3.52
Abstract: This paper aims to analyze the thinking of Neder and Cerqueira Filho on Juridical Culture and Religion. The hypothesis is the fact that both authors can be considered outsiders. Se pretende establecer un diálogo con los autores Gizlene Neder y Gisálio Cerqueira Filho, respecto de temas como la Cultura Jurídica y la Religión. Se afirma que los autores trabajan esta temática con un enfoque teórico-metodológico flexible y que, en realidad, son intelectuales outsiders. Pretende-se estabelecer um diálogo com os autores Gizlene Neder e Gisálio Cerqueira Filho a respeito de temas como a Cultura Jurídica e a Religi o. Sustenta-se que os autores trabalham esta temática sob um approach teórico-metodológico flexível e que na verdade, s o intelectuais outsiders.
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