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51.
Seth Lazar 《Australasian journal of philosophy》2016,94(2):211-226
Why does it matter that those who fight wars be authorized by the communities on whose behalf they claim to fight? I argue that lacking authorization generates a moral cost, which counts against a war's proportionality, and that having authorization allows the transfer of reasons from the members of the community to those who fight, which makes the war more likely to be proportionate. If democratic states are better able than non-democratic states and sub-state groups to gain their community's authorization, this means that some wars will be proportionate if fought by democracies, disproportionate if not. 相似文献
52.
Eti Boehm-Tabib 《Anxiety, stress, and coping》2016,29(3):318-333
Background and Objectives: Various studies suggest a link between stress response to a traumatic event and post-traumatic growth (PTG), but little is known about their long-term relationship. In this study, the relationship between acute stress disorder (ASD) among civilians during a war on the home front and PTG six years later was examined for the first time. Based on the conservation of resources (COR) theory, the role of personal and social resource loss and gain as moderating factors was investigated. Design and Methods: At Time 1 of the research (the Second Lebanon War in 2006), a structured questionnaire was administered to 370 civilians living within rocket range. At Time 2, 6 years later, 301 participants from Time 1 were again examined. The data analysis refers to the 301 respondents who participated at Time 2. Results: The findings indicate a significant relationship between ASD and PTG. Examination of the interaction revealed that resource gain (but not resource loss) moderates (strengthens) the relationship between the two. Conclusions: These findings are not consistent with the COR view that resource loss has a greater effect on stress responses than resource gain. 相似文献
53.
Yakir Yacov Englander 《Religion》2016,46(2):186-208
Scholarship on Ultra-Orthodox Jewish thought has traditionally assumed that the views of these communities derive from a struggle against the Jewish Enlightenment and Zionism, as well as against any values they identify as “modern.” This article challenges that assumption. Beginning with an examination of Ultra-Orthodox sources that present an image of the religious leader as the “ideal Jew,” the author then focuses on sources concerning the founder of the Slobodka Yeshiva in Lithuania. This rabbi intended his students to internalize “modern” norms found in the European honor culture of his time, while translating them into the language of Jewish Ultra-Orthodoxy. The author chooses to present his argument by tracing the image of the body in the Slobodka method, since it is precisely through the nexus of the body that Ultra-Orthodox Judaism was segregated from general European society and culture. 相似文献
54.
55.
Martha Stortz 《Dialog》2000,41(1):35-41
Some spiritual wanderers today are "unstuck" in their faith, therefore, they have many faiths; while others are securely "stuck" in their tradition. Getting stuck is desirable, and the path is through spiritual practice. One's inner life and even perception of reality become transformed through daily habits such as prayer, worship, and discipline. The Lutheran insight that a practicing Christian is simultaneously saint and sinner offers comfort and honest self–understanding. 相似文献
56.
David M. Byers 《Zygon》2000,35(2):317-330
The 'war' between religion and science is winding down, creating new opportunities for fruitful dialogue. The foundations of indirect religion-science dialogue, where the perspectives of the two disciplines illuminate some third subject, are not well established. A detailed comparison of the Roman Catholic bishops' dialogues and a similar program within the American Association for the Advancement of Science illustrates the variety in formalscience-religion interactions and reveals much about the promise, achievements, and limitations of different approaches. Success depends in large part on controlling the diversity of the dialogue group, choosing topics carefully, and adopting positive and cooperative attitudes. 相似文献
57.
Geneviève Zubrzycki 《Journal for the scientific study of religion》2012,51(3):442-455
This article uses and develops Martin Riesebrodt's distinction between religion and religious tradition to shed light on the making of various articulations of religious identities and political projects. Based on extensive research on the Polish and Québécois cases, I show how social and state actors in these societies reactivate past religious traditions to respond to current social transformations and articulate societal projects and advance political agendas in the present. In both cases, religion and religious tradition are juxtaposed to articulate new national identities or fortify older ones, and to respond more specifically to the challenges posed by “pluralism.” I suggest that sociologists who work at the intersection of religion and politics can contribute to our understanding of the various registers through which religion, religious action, and religious tradition are rendered meaningful to social actors, used for different goals (religious and not) and transformed in the process. 相似文献
58.
Muhammad Azizan Sabjan 《Journal of Religious & Theological Information》2013,12(3-4):79-85
The issue of the People of the Book has long been of central significance to Islam and later to the study of comparative religion. Many Muslim and European scholars have hence taken close heed of the People of the Book and their role as the holders of sacred books. The question of the People of the Book becomes more crucial when Muhammad ‘Abd al-Karīm al-Shahrastānī (d.548/1153) develops another category identified as “Man Lahu Shubhat Kitāb,” (those who possess doubtful sacred scrolls) or “Ahl Shubhat Kitāb” (the People of a Dubious Book), the term that may be considered similar to that of al-Shahrastānī. The question of the People of a Dubious Book remains vague or confusing for many people. This confusion occurs not only among lay Muslims, but also among the Jews and Christians. In effect, the condition of these groups has not yet been systematized properly, although they have been treated in several major works of theology as well as in Qur’ānic commentary. The present analysis is an attempt to evaluate the nature of the People of a Dubious Book as exclusively developed by al-Shahrastānī. Considering the fact that some of the Muslim scholars have considered these groups as belonging either to People of the Book or Polytheists, a critical study shall be attempted to investigate why al-Shahrastānī exclusively expands this concept in Islamic Religious Tradition. It is hoped that the study will provide a preliminary yet clear understanding of the People of a Dubious Book, which hopefully can inspire further investigation leading to a critical study on these groups of peoples. 相似文献
59.
Naomi L. Baum Danny Brom Ruth Pat-Horenczyk Sason Rahabi Joel Wardi Alon Weltman 《Journal of aggression, maltreatment & trauma》2013,22(6):644-659
Soldiers moving from the army to civilian life encounter significant challenges during this time of transition, both in Israel and internationally. Identifying this period of time as a critical one, the Peace of Mind program is an innovative intervention designed specifically to address the issues occurring therein. This unique model focuses on mental health and normalization of responses, as well as on the processing of traumatic experiences. It is based on the considerable experience at the Israel Center for the Treatment of Psychotrauma in the fields of resilience building and trauma treatment. After reviewing the literature on returning soldiers, the model is described and several vignettes are presented. 相似文献
60.
A cross-sectional study examined the relationship between three dimensions of the belief in a just world and the subjective well-being of Pakistani mothers of normal and Down syndrome children (n = 100 each). Personal belief in a just world and two dimensions of general belief in a just world-beliefs in immanent and ultimate justice-were assessed along with four dimensions of subjective well-being: life satisfaction, mood, state anxiety, and depression. It was hypothesized that personal belief in a just world and belief in ultimate justice would be positively associated with subjective well-being for both groups of mothers. Results were obtained through moderated regression analyses. In line with our hypothesis, personal belief in a just world positively predicted life satisfaction and mood level and negatively predicted state anxiety and depression in both groups of mothers. In contrast, beliefs in immanent and ultimate justice were not consistently adaptive. In particular, the more the mothers of a Down syndrome child believed in immanent justice, the more anxiety they experienced the previous week. In addition, the more the mothers of normal children believed in ultimate justice, the more they experienced anxiety. The pattern of results persisted when controlled for mothers' education, the total number of their children and marital status. Overall, the results support the role of personal belief in a just world as a personal resource in adverse as well as normal life circumstances. 相似文献