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In recent years there has been an intensifying debate within the religious studies community about the validity of religion as an analytical category. In this book Fitzgerald sides with those who argue that the concept of religion itself should be abandoned. On the basis of his own research in India and Japan, and through a detailed analysis of the use of religion in a wide range of scholarly texts, the author maintains that the comparative study of religion is really a form of liberal ecumenical theology. By pretending to be a science, religion significantly distorts socio-cultural analysis. He suggest, however, that religious studies can be re-represented in a way which opens up new and productive theoretical connections with anthropology and cultural and literary studies.
This comprehensive handbook examines relationships between religion, politics and ideology, with a focus on several world religions — Christianity, Islam, Buddhism, Hinduism and Judaism — in a variety of contexts, regions and countries. Relationships between religion, politics and ideology help mould people’s attitudes about the way that political systems, both domestically and internationally, are organised and operate. While conceptually separate, religion, politics and ideology often become intertwined and as a result their relationships evolve over time. This volume brings together a number of expert contributors who explore a wide range of topical and controversial issues, including gender, nationalism, communism, fascism, populism and Islamism. Such topics inform the overall aim of the handbook: to provide a comprehensive summary of the relationships between religion, politics and ideology, including basic issues and new approaches. This handbook is a major research resource for students, researchers and professionals from various disciplinary backgrounds, including religious studies, political science, international relations, and sociology.
The Western Construction of Religion not only provides a critical assessment of the whole history of "religionas it is understood in the West but offers better ways of constructing the study of this central part of human experience.
For over three decades, an Ideological Surround Model (ISM) has pursued theoretical and methodological innovations designed to enhance the 'truth' and 'objectivity' of research into psychology and religion. The foundational argument of the ISM is that psychology as well as religion unavoidably operates within the limits of an ideological surround. Methodological theism, therefore, needs to supplement the methodological atheism that dominates the contemporary social sciences. Methodological theism should operationalize the meaningfulness of religious traditions and demonstrate empirically that the influences of ideology cannot be ignored. The ISM more generally suggests that contemporary social scientific rationalities need to be supplemented my more complex dialogical rationalities. Beliefs in secularization should also be supplemented by beliefs in trans-rationality.
'Religion as Magical Ideology' examines the relationship between rationality and supernatural beliefs arguing that such beliefs are products of evolution, cognition and culture. The book does not offer a false rapprochement between reason and religion; instead, it explores their interrelationship as a series of complex adaptations between cognitive and cultural processes. Exploring the nature of the tension between religious traditions and reason, 'Religion as Magical Ideology' develops a dual inheritance theory of religion - which combines the cognitive byproduct and prosocial adaptation accounts - and analyses the connection between the function of a belief and the degree of protection it gets from potential counter-evidence. With discussion ranging from individual cognitive mechanisms, general functional considerations, to the limits of evolutionary and cognitive processes, the book offers readers a systematic account of how cognition shapes religious beliefs and practices.
This volume comprises a representative selection of essays of the late Uriel Tal. The cultural depth, clarity of exposition and scholarly richness of Tal's essays will establish formidable standards for the future volumes in this series.
Four Australian thinkers come together to ask and answer the big questions, such as: What is the nature of the universe? Doesn't religion cause most of the conflict in the world? and Where do we find hope? We are introduced to the detail of different belief systems - Judaism, Christianity, Islam - and to the argument that atheism, like organised religion, has its own compelling logic. And we gain insight into the life events that led each author to their current position. Jane Caro flirted briefly with spiritual belief, inspired by 19th century literary heroines such as Elizabeth Gaskell and the Brontë sisters. Antony Lowenstein is proudly culturally, yet unconventionally, Jewish. Simon Smart is firmly and resolutely a Christian, but one who has had some of his most profound spiritual moments while surfing. Rachel Woodlock grew up in the alternative embrace of Baha'i belief but became entranced by its older parent religion, Islam. Provocative, informative and passionately argued, For God's Sake encourages us to accept religious differences but to also challenge more vigorously the beliefs that create discord.
This extensive work explores the changing world of religions, faiths and practices. It discusses a broad range of issues and phenomena that are related to religion, including nature, ethics, secularization, gender and identity. Broadening the context, it studies the interrelation between religion and other fields, including education, business, economics and law. The book presents a vast array of examples to illustrate the changes that have taken place and have led to a new world map of religions. Beginning with an introduction of the concept of the “changing world religion map”, the book first focuses on nature, ethics and the environment. It examines humankind’s eternal search for the sacred, and discusses the emergence of “green” religion as a theme that cuts across many faiths. Next, the book turns to the theme of the pilgrimage, illustrated by many examples from all parts of the world. In its discussion of the interrelation between religion and education, it looks at the role of missionary movements. It explains the relationship between religion, business, economics and law by means of a discussion of legal and moral frameworks, and the financial and business issues of religious organizations. The next part of the book explores the many “new faces” that are part of the religious landscape and culture of the Global North (Europe, Russia, Australia and New Zealand, the U.S. and Canada) and the Global South (Latin America, Africa and Asia). It does so by looking at specific population movements, diasporas, and the impact of globalization. The volume next turns to secularization as both a phenomenon occurring in the Global religious North, and as an emerging and distinguishing feature in the metropolitan, cosmopolitan and gateway cities and regions in the Global South. The final part of the book explores the changing world of religion in regards to gender and identity issues, the political/religious nexus, and the new worlds associated with the virtual technologies and visual media.
An award-winning sociologist’s “fascinating and excellent” history of the origins of the great religions from the Stone Age to the Modern Age (Newsweek). In Discovering God, Rodney Stark surveys the birth and growth of religions around the world—from the prehistoric era of primal beliefs; the history of the pyramids found in Iraq, Egypt, Mexico, and Cambodia; and the great “Axial Age” of Plato, Zoroaster, Confucius, and the Buddha, to the modern Christian missions and the global spread of Islam. He argues for a free-market theory of religion and for the controversial thesis that under the best, unimpeded conditions, the true, most authentic religions will survive and thrive. Many modern biologists and psychologists claim that religion is a primitive survival mechanism that should have been discarded as humans evolved—that in modern societies, faith is a misleading crutch and an impediment to reason. Stark responds to this position, arguing that it is our capacity to understand God that has evolved—that humans now know much more about God than they did in ancient times. Winner of the 2008 Christianity Today Award of Merit in Theology/Ethics