Ethno-religious tolerance is crucial for establishing sustainable democracy, which is scarce in the Middle East and North Africa (MENA). This study provides an empirically grounded and nuanced ...critique of Orientalist studies simply pointing at Islam. It presents a systematic analysis of the impact of religious belonging, belief, and behavior on social tolerance in the MENA, based on 32 uniquely synchronized Arab Barometer and World Values surveys. This study’s major contributions are that it (a) provides unique empirical insights into the multifaceted impact of religiosity on social tolerance in the region, (b) develops the 3-Bs approach to a context-sensitive framework, and (c) shows that and explains why Islam has both negative and positive influences. The analyses show (i) that the degree to which people identify with their religion has no negative impact on social tolerance, with exception of the few cases in which Islamist forces hold power; (ii) that under “normal” circumstances orthodox-literalist believers are more tolerant towards others, but less so if they feel repressed or threatened in society (which only holds for a few cases); and (iii) that mosque attendance has a negative impact on ethno-religious social tolerance, and this effect is particularly strong if conservative Islamist states coercively regulate religion and its content, such as communication via sermons. All things considered the multifaceted 3-B approach is found to hold well once the MENA-specific aspects and its diverse society-state-religion relations are incorporated as sources of both possible threats and socialization.
Since the 1970s, many Anglo-American studies have investigated the theme of corporate social responsibility (CSR) and its costs and benefits. Most studies have tried to test, largely in samples of ...multiple industries, the relationship between corporate social performance (CSP) and corporate financial performance (CFP). These analyses, however, have produced conflicting results and any attempt to give a generalized and coherent conclusion has proved inadequate. This article examines the ways CSP can be proxied and investigates the possible relationship between CSP (measured by ethical rating) and CFP (measured by market and accounting ratios) in the banking sector using correlation methodology. It emerges that there is no statistically significant link between CSP and CFP.
Le discours chrétien est devenu un spectacle. Cette tristesse évangélique qui en est l'âme ne s'y remarque plus: elle est suppléée par les avantages de la mine, par les inflexions de la voix, par la ...régularité du geste, par le choix des mots, et par les longues énumérations. on n'écoute plus sérieusement la parole sainte: c'est une sorte d'amusement entre mille autres; c'est un jeu où il y a de l'émulation et des parieurs. (1)
A growing body of research demonstrates that political involvement by Christian religious leaders can undermine the religion's social influence. Do these negative consequences of politicization also ...extend to Islam? Contrary to scholarly and popular accounts that describe Islam as inherently political, we argue that Muslim religious leaders will weaken their religious authority when they engage with politics. We test this argument with a conjoint experiment implemented on a survey of more than 12,000 Sunni Muslim respondents in eleven Middle Eastern countries. The results show that connections to political issues or politically active religious movements decrease the perceived religious authority of Muslim clerics, including among respondents who approve of the clerics' political views. The article's findings shed light on how Muslims in the Middle East understand the relationship between religion and politics, and they contribute more broadly to understanding of how politicized religious leaders can have negative repercussions for religion.
"A Bosom Friend," Chapter 10 of Moby-Dick, concludes with a literary travesty on the Golden Rule, a norm of obligation to others as to self. If God's will is that we treat our neighbors as ourselves, ...and if the narrator, Ishmael, desires his neighbor Queequeg join him in Presbyterian worship, then he must join his new friend's devotion to his god, Yojo: "ergo, I must turn idolator." This is after Ishmael has heard Father Mapple's sermon on Jonah, and after Queequeg has become his bedmate at the Spouter-Inn in New Bedford. Queequeg also heard Mapple preach, though left early to return to the inn. So the sermon scene is framed by Queequeg scenes. From one angle, putting Yojo beside the biblical God, or whale hunting with the Golden Rule, can seem to dismiss as absurd these juxtapositions' terms and questions: of sin, the designs of God, and prophetic calling versus fate, chance, and whoever happens to be one's neighbor. From another angle, were such terms merely 'travestied' as negation, little import would remain in deploying them. This essay considers how, in Chapters 7-12, 16-18, 94, and elsewhere in Moby-Dick, Melville's juxtaposing parody, satire, travesty and the like with compelling religious and ethical concerns-a rhetoric he occasionally calls "skylarking"-contributes to the novel's realization of a narrative ethics of mutuality.
En la literatura homilética los terremotos se han explicado como una consecuencia del pecado. Se ha considerado que los defectos morales de las gentes provocan la “ira de Dios” y que los desastres ...relacionados con amenazas de origen natural son una forma de venganza justa de la divinidad. Este esquema interpretativo no está exento de controversias teológicas e inclusive puede dejar entrever dificultades propias de la labor pastoral en contextos específicos. Teniendo esto en cuenta, se analizarán las condiciones que permiten utilizar la "ira de Dios" para explicar los sismos acaecidos en Manila (1645), el Cuzco (1650) y Málaga (1680).
The Long, Withdrawing Roar Gorski, Philip S
The Hedgehog review,
07/2021, Letnik:
23, Številka:
2
Journal Article
Recenzirano
Imagine the history of America's modern culture wars as a photomontage. In the first frame are two images: one of Billy Graham preaching to a spellbound crowd at Dodger Stadium, the other of the ...evangelist standing beside President Richard Nixon in the Oval Office. In the second frame are two images of Jerry Falwell: preaching at his Lynchburg, Virginia, megachurch in the first, and campaigning for Ronald Reagan on behalf of the Moral Majority in the second. In the third diptych, the sons and heirs of Graham and Falwell, Franklin and Jerry Jr., are making separate appearances on Fox News to endorse Donald Trump. Final frame: a picture of Trump's spiritual adviser, Paula White, summoning angels from Africa to protect Trump, and another of radio host and pro-Trump pundit Eric Metaxas sucker-punching a left-wing protester on the streets of Washington, DC, after attending Trump's Republican National Convention speech at the White House.
Muehlberger consistently demonstrates how Christian reflections on death in numerous genres contribute to the discourses and institutions that form and dominate Christian subjects—which is to say ...that she subjects late antique Christian literature to a broadly Foucauldian analysis, aimed at revealing the economies and inflections of power Christian thanatology inscribes in the experiences of individual Christians. Through readings of these, Muehlberger shows how imaginative discourses of divine judgment and the state of bodies after death were used to shape and delimit individual agency and capacity. ...Muehlberger treats Life of Antony 65 as a vision of death (160–62), despite there being no indications of this in the text and much reason to think it is a symbolic account of the ascetic life, while she ignores ch. 66, which explicitly concerns the “migration of souls after death.” Augustine becomes a case study showing that Christians, like other groups in late antiquity, were open to the use of force but that a peculiarly Christian characterization of death opened a peculiarly Christian kind of compulsion in the formation of individual agencies and subjectivities.
Many religions use figurative language to convey their teachings on the spiritual journey. Identifying their similarities and differences might deepen the recognition of each core faith and create ...mutual appreciation. This article compared Serat Jatimurti, a Javanese indigenous spirituality text with the Exodus Homily of Origen, a text from antiquity. This article is a qualitative study to compare their teachings on the stages of the spiritual journey and the obstacles. The finding showed that both Serat Jatimurti and the Exodus Homily of Origen teach that there are several stages of the spiritual journey. It also found out that the main obstacle of the spiritual journey lies in the human inner tendency to rely on self-centred perception that prevents them from recognizing reality and the will of God for them. Both texts differ significantly in their views concerning the human capability to start a spiritual journey.Contribution: This study offers clues on the path to having mutual understanding between people who embrace different spiritual journey concepts and their obstacles. It also gives the voice of indigenous spirituality proper appreciation. Such an understanding might serve as a starting point for a deeper appreciation of each other and to development of further dialogues while deepening one’s recognition of the core of their faith.
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