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Our contemporary culture is dominated by two extremes relativism and fundamentalism. Neither is desirable: relativism claims that all questions of truth are irrelevant, whereas fundamentalism insists on sole possession of absolute truth. Internationally renowned sociologist of religion Peter Berger has gathered a group of scholars to consider how, from out of different traditions, one can define a middle position between both extremes. / After an extensive introductory overview by Berger, three essays ( sociological descriptions ) give an objective picture of how relativism and fundamentalism play out in today s world. In the second part ( theological directions ) authors from several different Christian traditions and one conservative Jewish tradition flesh out a normative middle ground that is neither relativist they affirm specific truth claims nor fundamentalist their affirmations include tolerance of the claims of others.
Dialogue on the conflict between religious fundamentalism and women's rights is often stymied by an 'all or nothing' approach: fundamentalists claim of absolute religious freedom, while some feminists dismiss religion entirely as being so imbued with patriarchy as to be eternally opposed to women's rights. This ignores, though, the experiences of religious women who suffer under fundamentalism and fight to resist it, perceiving themselves to be at once religious and feminist. In Religious Fundamentalisms and the Human Rights of Women , Howland provides a forum for these different scholars, both religious and nonreligious, to meet and seek common ground in their fight against fundamentalism. Through an examination of international human rights, national law, grass roots activism, and theology, this volume explores the acute problems that contemporary fundamentalist movements pose for women's equality and liberty rights.
This book clarifies differences between the intellectual positions of the so-called two-party system of liberals and conservatives in American Protestant Christianity. Nancey Murphy advances the thesis that the philosophy of the modern period is largely responsible for the polarity of Protestant Christian thought. A second thesis is that the modern philosophical positions driving the division between liberals and conservatives have themselves been called into question. This, then, presents the opportunity to ask how theology ought to be done in a postmodern era and to envision a rapprochement between theologians of the left and right. The book concludes by speculating on the future and the likelihood that the compulsion to separate into two distinct camps will be precluded by the coexistence of a wide range of theological positions from left to right.
Essay from the year 2015 in the subject Sociology - Religion, grade: 1,7, University of Heidelberg (IUED), course: Übersetzen als kulturwissenschaftliches Handeln I, language: English, abstract: At first glance we seem to know what fundamentalism really means. We hear it on the radio, watch it on TV and read about it in the newspaper. Fundamentalism is nowadays often connected to Islam or religion in general, often to terrorism. Nonetheless, the question remains: where does this word come from and what exactly does it mean? Relativism is another big word often connected to philosophy and great thinkers of the past like Nietzsche. The problem with relativism is the same as with fundamentalism. It seems that there is no real answer to what fundamentalism or relativism actually refers. Therefore, both of them are divided into several subcategories, and because of that, it is not possible to throw light on every little detail. For an example, one can visit the German Wikipedia entry about ‘Fundamentalismus’ (English: fundamentalism). The authors of that entry started a discussion about how it should be written to make absolutely clear that it gets the true sense of fundamentalism. Even the English Wikipedia entry is not to everyone’s satisfaction and lacks improvement. On the other hand, relativism at first sounds easy to understand, but it is hard to grasp. Mainly because it is rarely used and for that reason, there are fewer sources for definitions than for fundamentalism. In the modern times we are living in now, both of these movements, one could almost say, developed rapidly. This is another reason for setting those two words in direct comparison, but the outcome also depends on the sources available.
It has been said that the opposite of faith is not doubt, but certainty. Drawing on this notion, Stories of a Recovering Fundamentalist: Understanding and Responding to Christian Absolutism recounts the author’s journey as a member of the fundamentalist subculture as a child and his life among the Jesus Freaks (Jesus Movement)-- a congregation of deserters from the hippie drug culture of the late 1960's and early 1970's. This movement, though of great importance in the culture of the times, now largely goes unrecognized--although the Jesus Movement provided the cover stories for many prominent secular magazines chronicling the youth culture of the late 60's and early 70's. While, not devoted to a history of the Jesus Movement, the book does a service in bringing a discussion of the Jesus Freak phenomenon to the attention of today's readers. The book goes on to recount the author's eventual abandonment of fundamentalism. As the story unfolds, critical research related to the psychology, sociology, and history of the subculture provides a framework for understanding Christian fundamentalism. Stories of a Recovering Fundamentalist recounts a gripping personal pilgrimage—at times both humorous and painful— that is rooted in honest reflection and informed by theory and research. It offers worthwhile reading for mainline Christians, curious evangelicals, recovering fundamentalists or anyone wanting to understand this timely topic.
This modern classic by the author of Knowing God provides a comprehensive statement of the doctrine of Scripture from an evangelical perspective. J. I. Packer explores the meaning of the word "fundamentalism" and offers a clear and well-reasoned argument for the authority of the Bible and its proper role in the Christian life.
Examines the daily life of the congregation of a Fundamentalist church in a suburb in the Northeast.
This anthology addresses the topic of "fundamentalism and gender" from inter- and trans-disciplinary perspectives. By referring to three major themes--"Literalism, Religion, and Science," "Nation, State, and Community," and "Body, Life, and Biopolitics"--the book focuses on the analytical diversification of the term "fundamentalism" and on intersections between religion, gender, sexuality, race, and nation. International scholars in cultural history and theory, religious studies, Christian theologies, Islamic studies, history, social sciences, anthropology, comparative literature, and women and gender studies examine the historical and current specifics of religious as well as of secular forms of fundamentalism. They also take a critical look at the Western discourse about religious fundamentalism and the ambivalent role feminism plays in this context, considering questions such as, Why do all religious fundamentalisms claim normalizing definitions of sexuality, gender roles, and intergender relations? In what way do gender and sexual politics play a role in secular criticism of religious fundamentalism? And how are forms of secular fundamentalism characterized by gender constructs and sexual politics?
In this awaited follow up to his book Faithful Reason, the well-known philosopher and Catholic thinker John Haldane brings his unrivalled insight to bear on questions of the existence of God and the nature and destiny of the human soul. His arguments weave elements drawn from philosophy of mind, epistemology and aesthetics, together with recurrent features of human experience to create a structure that simultaneously frames and supports ideas such as that the cosmos is a creation, human beings transcend their material composition, and that human fulfilment lies beyond death. As in many of his other writings this volume blends themes from Aquinas with insights drawn from analytical philosophy and further establishes John Haldane as the leading 'analytical thomist'.
This accessible text looks at the impact of the globalization process on social policy. National social policy is increasingly determined by global economic competition and international organizations. Its substance is becoming more and more transnational and now has to be understood in terms of global social redistribution, social regulation, social provision and empowerment. Global Social Policy examines trends in global inequity and summarizes the diverse experiences of different welfare regimes across the world. The authors review the social policies of international organizations such as the World Bank, the International Monetary Fund, UN Agencies and the European Union, and show them to be engaged in heated controversy regarding the future for welfare. They argue that this concealed global discourse needs to be brought into an accountable arena.