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1.
This paper examines the relationship between an individual’s degree of religiosity (or piety) and his/her participation in
everyday life in a secular, cosmopolitan and multicultural society such as Singapore, by focusing on the practice of public
dining. Given that Islam has dietary restrictions (‘halal’), this paper hypothesizes that a devout Muslim might be placed in a situation of considerable unease when dining publicly,
as the external environment may conflict with these restrictions. The research for this paper involved interviews with 20
Singaporean Muslims, who have described themselves as being ‘devout’ and ‘practicing’, asking about their views on dining
at public food courts or hawker centers. It finds that rather than choosing to avoid these situations, they engaged in a series
of defensive strategies to accommodate their religious obligations as well as intercultural interactions, to a certain degree.
This paper concludes that because deeply religious Muslims in Singapore implement ‘defensive dining,’ concerns about self-exclusion,
isolationism and separatism are probably unfounded, as these individuals appear willing to participate in multicultural and
cosmopolitan everyday life. 相似文献
2.
Chris Toumey 《Nanoethics》2011,5(3):251-267
Nanotechnology—the control of matter at the level of atoms and molecules—has evoked a large body of literature on moral and
ethical issues. Almost all of this is expressed in secular voices. Religious commentaries about nanotechnology have been much
more rare. And yet survey research indicates that religious belief will be one of the most powerful influences in shaping
public views about nanotechnology. This paper argues that it is worth knowing what religious voices have said about nanotechnology,
so that we might anticipate additional religious reactions in the future. After that, this paper presents seven cases of religious
reactions to nanotechnology from a variety of faiths. This information gives us some insights about how religious individuals
and institutions think about this technology, and also insights about how a new technology evokes a variety of hopes and fears. 相似文献
3.
We employed aspects of both attachment theory and social learning theory to develop an understanding of sex differences in
young adults’ attachment to God, their concepts of God, and other aspects of their religiosity. We found that attachment to
God is more likely to be associated with attachment to the same-sex parent than to the opposite-sex parent. We found that
this is also true for concepts of God as loving, controlling, and distant in female, but not male participants in our study.
For both males and females, mother’s level of religious involvement when they were growing up was associated with participants’
later attendance at religious services, but for males, attachment to father was an additional influence. In neither males
nor females was attachment to either parent or their parent’s past religious involvement a significant predictor of strength
of religious faith. 相似文献
4.
Iren Ozgur 《Contemporary Islam》2012,6(1):1-27
Cafcaf is a humor magazine published by a group of religiously conservative Turks, who esteem and uphold what they consider
to be Islamic norms and principles in their cartoons. By offering a close reading of Cafcaf, this article sheds light on transformations
among Turkey’s Islamic communities. Scholars from a wide range of disciplines have been examining how the Islamic movement
in Turkey has shifted course since the late 1990s. To this end, they have been studying the extent to which Islamists in the
country have undergone changes with regards to their political aspirations and social attitudes. However, only a handful of
these works have analyzed how genres of popular culture have responded to and echoed these transformations. A discussion of
Cafcaf fills this gap by demonstrating how a group of Muslim youth reacts and responds to the changing outlooks and lifestyles
of Turkey’s Islamists. The cartoons shed light on the efforts among young Muslims to establish a middle ground where they
can negotiate their religious identities with their secular surroundings. The cartoons indicate that Muslim youth’s enthusiasm
and willingness to attain this goal is sometimes coupled by a cascade of trepidations and hesitations. 相似文献
5.
In this brief response to Herbert De Vriese’s The Charm of Disenchantment, his attempt to link secularism and modernity is questioned. Criticism is leveled at De Vriese’s use of the correspondence
between Voltaire and Frederick the Great without reference to the historical context, notably the confessional states that
existed between roughly 1650 and 1800 in Europe. De Vriese’s apology for disenchantment and modernity is also questioned in
the light of both modern religious and secular responses to modernity as exemplified by the Dalai Lama and Bernard Stiegler. 相似文献
6.
Daniel Tröhler 《Studies in Philosophy and Education》2000,19(1-2):159-186
As a starting point this paper takes Dewey’s nowadays often stressed modernity and examines his social philosophy against
the background of the current debates on republicanism and communitarianism. Particularly, the anaysis of Dewey’sThe Public and its Problem (1927) concludes that the attention being paid to Dewey is problematic as specific religious assumptions — explicitly developed
inA Common Faith (1934) -lie in the background of his social philosophy, and are hardly being recognized. However, as it shall be shown, without
considering the religious basis, neither Dewey’s social philosophy nor his educational theory can be properly understood. 相似文献
7.
Maeve Cooke 《International Journal for Philosophy of Religion》2006,60(1-3):187-207
The article considers Jürgen Habermas’s views on the relationship between postmetaphysical philosophy and religion. It outlines
Habermas’s shift from his earlier, apparently dismissive attitude towards religion to his presently more receptive stance.
This more receptive stance is evident in his recent emphasis on critical engagement with the semantic contents of religion
and may be characterized by two interrelated theses: (a) the view that religious contributions should be included in political
deliberations in the informally organized public spheres of contemporary democracies, though translated into a secular language
for the purposes of legislation and formal decision making and (b) the view that postmetaphysical philosophy should seek to
salvage the semantic contents of religious traditions in order to supply the evocative images, exemplary figures, and inspirational
narratives it needs for its social and political projects. With regard to (a), it argues that the translation requirement
impairs the political autonomy of religious believers and other metaphysically inclined citizens, suggesting that this difficulty
could be alleviated by making a distinction between epistemologically authoritarian and non-authoritarian religious beliefs.
With regard to (b), it argues that the salvaging operation is not as straightforward as Habermas seems to suppose and that
social and political philosophy may not be able to tap the semantic power of religious traditions without relying on metaphysical
assumptions; it concludes that, here, too, a distinction between authoritarian and non-authoritarian approaches to knowledge
and validity may be useful. 相似文献
8.
Traditionally, liberals have confined religion to the sphere of the ‘private’ or ‘non-political’. However, recent debates
over the place of religious symbols in public spaces, state financing of faith schools, and tax relief for religious organisations
suggest that this distinction is not particularly useful in easing the tension between liberal commitments to equality on
the one hand, and freedom of religion on the other. This article deals with one aspect of this debate, which concerns whether
members of religious communities should receive exemptions from regulations that place a distinctively heavy burden on them.
Drawing on Habermas’ understanding of churches as ‘communities of interpretation’, we explore possible alternatives to both
the ‘rule-and-exemption’ approach and the ‘neutralist’ approach. Our proposal rests on the idea of mutual learning between
secular and religious perspectives. On this interpretation, what is required is (i) the generation and maintenance of public
spaces in which there could be discussion and dialogue about particular cases, and (ii) evaluation of whether the basic conditions
of moral discourse are present in these spaces. Thus deliberation becomes a touchstone for the building of a shared democratic
ethos. 相似文献
9.
10.
Eva F. Amrullah 《Contemporary Islam》2011,5(2):135-160
This article addresses the novel phenomenon of the attachment of women from privileged backgrounds to the Tablighi Jamā‘at
movement in Indonesia. How to understand the involvement of these urban wealthy women who eventually give up their high-class
lifestyles for the sake of their new understanding of Islam? The common stereotype of Tablighi Jamā‘at women is that they are oppressed, cannot exercise agency,
and do not contribute to the development of the movement. However, based on an ethnographic study of middle and upper-class
Tablighi Jamā‘at women, I found that their passion to return to the true path of Islam and the commitments it embodies have
made them aware of their capacity to exercise agency within the movement’s structuring conditions. The women’s privileged
social background has enabled them to embrace the meaning of being active in a religious group. The most notable contribution
of these women is their effort in undertaking recruitment and sustaining this religious network of shared meaning with their
colleagues. Within these activities they are social agents, not just tools of the movement’s men. 相似文献
11.
Pamela Cooper-White 《Pastoral Psychology》2010,59(3):365-371
Mourning Religion is a brilliant collection of essays responding both to Freud’s essay “Mourning and Melancholia” and Peter Homans’ assertion
that the academic study of religion represents a creative expression of mourning the loss of religion in secular (western)
society. This essay poses questions concerning the role of theology as a mode of analysis; Ricoeur’s concept of “second naiveté”
in relation to disillusionment and religion; Celia Brickman’s reflections on globalization, marginalization, and a shift in
psychological language from “primitivity” to “vulnerability”; the role of the body in the work of religious studies; melancholia
as “re-membering” amid multiplicity and fragmentation; and mourning as protest and resistance. The essay concludes with a
reflection on ambiguity and transcendence in dialogue with Freud’s essay “On Transience.” 相似文献
12.
Jack Russell Weinstein 《Philosophia》2012,40(2):223-236
In this paper, I examine the claim that Rawls’s overlapping consensus is too narrow to allow most mainstream religions’ participation
in political discourse. I do so by asking whether religious exclusion is a consequence of belief or action, using conversion
as a paradigm case. After concluding that this objection to Rawls is, in fact, defensible, and that the overlapping consensus
excludes both religious belief and action, I examine an alternative approach to managing religious pluralism as presented
by Adam Smith. I show that Smith’s so-called “marketplace of religions” assumes and encourages religious conversion. I then
offer objections to Smith’s approach from Rawls’s point of view, concluding that, while Rawls cannot adequately respond to
the Smithian challenge, in the end the two positions are complimentary. 相似文献
13.
While literature characterizing individual genetic counselors’ abortion attitudes is sparse, the National Society of Genetic
Counselors takes a clear stance for reproductive autonomy. To determine genetic counselors’ views, this study compared (1)
genetic counselors’ abortion attitudes to those of women from the general population and (2) genetic counselors’ professional
abortion attitudes to their personal abortion attitudes. Genetic counselors were invited to complete an online survey. Response
rate was 44.3% (709/1,601). Compared to women from the general population, female genetic counselors were significantly more
likely to agree abortion should be an option in all cases (p < .001). Controlling for other possible confounders, regression analyses revealed that being a genetic counselor, religious
service attendance and age were significantly predictive of abortion attitudes. Although the vast majority of genetic counselors
agree that abortion should be available, they are significantly less likely to personally consider abortion under all circumstances
presented (p < .001), and the percentage of genetic counselors who would consider terminating in the case of a severe birth defect is
similar to studies of other women. 相似文献
14.
15.
Ellen Wagenfeld-Heintz 《Journal of religion and health》2008,47(3):338-353
Utilizing qualitative interviews, this study showed how, to what extent, and why psychiatrists and psychologists of Judeo-Christian
religious orientations or nonaffiliated believers in Michigan were willing or reluctant to integrate religious paradigms in
their mental health practices. Most of the study participants were found to believe that medical-scientific and religious
paradigms are equally important and may coexist or even be integrated in psychotherapeutic practice. However, actual attempts
to integrate them usually reflected the practitioners’ personal religious backgrounds and initiatives and/or were client driven.
Yet these integration initiatives were found to face powerful institutional impediments such as politico-cultural norms of
separation of religion from secular institutions and professional norms. 相似文献
16.
June Edmunds 《Contemporary Islam》2010,4(2):215-238
Studies on the politics of young western Muslims have been diverse; however, radicalisation theory has achieved dominant status.
As espoused by its key proponents Kepel (2004) and Roy (2004), this theory argues that young, western Muslims are being radicalised by the dislocations and uncertainties of globalization,
and trying to forge a religious identity in a secular environment. Focusing on a cohort of ‘elite’ young British Muslims,
this paper highlights an often overlooked current of thinking whereby sectarianism/localism has been replaced with a commitment
to universal principles such as human rights and other global causes. This cohort of young Muslims was less ‘home-centred’
(i.e. transnational) than their parents’ generation and more global in political orientation, reinforcing the view that ethnic
and/or religious politics and universalism are not necessarily counter-posed. This shift is explained as a process whereby
inter-generational differences (in terms of aspirations and resources) have created a momentum for intra-generational cohesion
across boundaries and peer-to-peer information transfer heightened by experience of major traumas, either directly or indirectly,
and by new global communications. In the face of global traumas such as 9/11, the first generation’s localism and transnationalism
is regarded as inappropriate to the new global context. 相似文献
17.
Scott J. Fitzpatrick Christopher F. C. Jordens Ian H. Kerridge Damien Keown James J. Walter Paul Nelson Mohamad Abdalla Lisa Soleymani Lehmann Deepak Sarma 《Journal of religion and health》2014,53(5):1440-1455
The use of psychopharmaceuticals as an enhancement technology has been the focus of attention in the bioethics literature. However, there has been little examination of the challenges that this practice creates for religious traditions that place importance on questions of being, authenticity, and identity. We asked expert commentators from six major world religions to consider the issues raised by psychopharmaceuticals as an enhancement technology. These commentaries reveal that in assessing the appropriate place of medical therapies, religious traditions, like secular perspectives, rely upon ideas about health and disease and about normal human behavior. But unlike secular perspectives, faith traditions explicitly concern themselves with ways in which medicine should or should not be used to live a “good life”. 相似文献
18.
19.
Matteo Bonotti 《Res Publica》2011,17(2):107-123
Political parties have only recently become a subject of investigation in political theory. In this paper I analyse religious
political parties in the context of John Rawls’s political liberalism. Rawlsian political liberalism, I argue, overly constrains
the scope of democratic political contestation and especially for the kind of contestation channelled by parties. This restriction
imposed upon political contestation risks undermining democracy and the development of the kind of democratic ethos that political
liberalism cherishes. In this paper I therefore aim to provide a broader and more inclusive understanding of ‘reasonable’
political contestation, able to accommodate those parties (including religious ones) that political liberalism, as customarily
understood, would exclude from the democratic realm. More specifically, I first embrace Muirhead and Rosenblum’s (Perspectives
on Politics 4: 99–108 2006) idea that parties are ‘bilingual’ links between state and civil society and I draw its normative
implications for party politics. Subsequently, I assess whether Rawls’s political liberalism is sufficiently inclusive to
allow the presence of parties conveying religious and other comprehensive values. Due to Rawls’s thick conceptions of reasonableness
and public reason, I argue, political liberalism risks seriously limiting the number and kinds of comprehensive values which
may be channelled by political parties into the public political realm, and this may render it particularly inhospitable to
religious political parties. Nevertheless, I claim, Rawls’s theory does offer some scope for reinterpreting the concepts of
reasonableness and public reason in a thinner and less restrictive sense and this may render it more inclusive towards religious
partisanship. 相似文献
20.
Scholarly and public discourses on Muslim immigrants in Europe have questioned if Islam is an impediment to sociocultural adaptation and whether Muslims are a distinctive group in their religiosity and social values. We use a new survey of 480 British Muslims in conjunction with the British Social Attitudes Survey to examine differences between Muslim and non‐Muslim Britons on religiosity (practice, belief, salience) and moral and social issues regarding gender, abortion, and homosexuality. Muslims are more religious than other Britons, including both British Christians and religious “nones.” Muslims also are more conservative than other Britons across the range of social and moral attitudes. Multivariate analysis shows, however, that much of the difference on moral issues is due to socioeconomic disadvantage and high religiosity among Muslims. Although being a highly religious group in an otherwise secular country renders Muslims distinctive, factors that predict social conservatism among all Britons—high religiosity and low SES—apply similarly to Muslims. 相似文献