Background
The relation between religiousness and prejudice has been the topic of a large research literature, yet this was so far mostly limited to Western societies with a Christian heritage.
...Purpose
This study sought to compare the religiousness–prejudice relationship between adherents of monotheistic and non-monotheistic religions. Focusing on inter-religious prejudice we examined whether theological exclusivism moderated this relationship.
Methods
Multi-group structural equation modeling was applied using global data from the 6th wave of the World Values Survey.
Results
No support was found for the expected divide between religious groups. Religious identity, belief, and practice each related differentially to prejudice across the religions. Exclusivism was more consistently negatively related to prejudice and moderated the relation with religious identity for Orthodox Christians and Buddhists.
Conclusions and implications
We conclude that religious attitudes or orientations (i.e., how people believe) are more important to understand prejudice towards religious others than religious traditions or multiple dimensions of religiosity (i.e., what and how strongly they believe).
Recent scholarship on Yorùbá theology that has tried to model it after the Abrahamic monotheisms as the distinction between Ọ̀run rere (Heaven) and Ọ̀run àpáàdì (Hell) is now replete but has not, ...before now, commanded critical scrutiny. Specifically, the works of Ogunnade, Odebolu, Shittu and Odeyemi have argued for a Yorùbá notion of Hell even when there is no evidence for such in the theology and traditional practices of the peoples. The aim of this research, then, is to correct this unreliable and uncharitable misrepresentation of Yorùbá theology. To achieve this aim, this research employs the Kawaida methodology, which thrives on reason and tradition. In reinforcing its stance, this study relies on the sacred ritual archive of the Yorùbá, which is the Ifá corpus, to establish the absence of any form of Ọ̀run àpáàdì, as a place of eternal anguish and suffering for evil doers among the Yorùbá.
In European philosophies of history, the linear paradigm that has prevailed for centuries as a derivative of Christian salvation history (Heilsgeschichte), ultimately lost its monopoly with the ...arrival of the "post-age." The result of this has been that ideas that have survived on the margins, even the cyclical interpretation of time attached to religious traditions, now seem capable of outliving the short-lived belief in continuous progress. According to the cyclical view of history, those who came last will leave first, with those who came first leaving as the last adherents of the driving force of Western rationalization. Thus, within a century, beginning with World War 2, a major turning point has been crossed: Socialism was the first to disappear, and it looks like Secular Liberalism will be the next; then Protestantism, followed by Islam, and so forth. As seductive as these images may appear, they only mirror an auto-destructive thread at the very center of Europe's troubled Geist. But can anything be done to save the most important European values, and specifically, the ethical drive to say "no" to power, which is perhaps the most important legacy of monotheism? Either as a self-limitation from within powerful institutions or as a mode of resistance on the margins of powerful developments-there is a strong adherence to the good (often named God) that helps people and communities survive their diasporic state. I will present this kernel of ethical monotheism by two relatively unknown twentieth-century examples of "diasporic knowledge": Rebecca West's Black Lamb and Grey Falcon (1941), in which she recorded her observations of the devastating effects of empires on Yugoslavia, and two poems by Rosario Castellanos, who decades before the debate on postcolonialism voiced the concerns of displaced indigenous cultures in her Mexican homeland. I suggest that, paradoxically, attention to diasporic voices is one way of realizing the spirit of European self-limitation that is so much needed today to prevent further damage to our societies and environment wrought by the excessive drive for progress fostered by an unethical monorationalism.
İnsanın yaratıcısı ile kurduğu inanç bağlarından biri de peygamber vasıtasıyla gerçekleşmiştir. Çağımıza yansıyan boyutlarıyla entelektüel düzeyde tartışılan nübüvvet karşıtlığı alanındaki problemler ...ciddi bir inanç sorununa tekabül etmektedir. Tevhide dayalı inanç sisteminde nübüvvetle bilinen akāid ilkeleri Allah’a, nübüvvete ve ahirete iman şeklinde temellendirilmiştir. İnanç dünyamızı düzenleyen ve akılla da imkânı kabul edilen bu üç prensibin detayları, bize Allah tarafından nebiler aracılığı ile bildirilen bilgilerdir. Bu eksende tek Tanrılı dinlerin teolojisi nübüvvetin belirlediği çerçeveyle ortaya çıkmıştır. Sonuç olarak nübüvvet dinin çıkış noktası olarak, Allah ve ahiret inancı hakkındaki bilgileri elde etmede en sahih ve sağlıklı yol olarak karşımıza çıkmaktadır. Tarihi izlekte görülen şekliyle din karşıtı çevre ve felsefelerde nübüvvet karşıtı bir duruş gözlemlenmiştir. İslâm fetihleri sonucunda elde edilen topraklarda yaşayan İran kökenli senevî geleneklerde ve onların etkilendiği Hint kökenli Berâhime ve Budist inanç çevrelerinde görülen nübüvvet karşıtı bu tutum İslâm toplumunda ciddi tartışmalara yol açmıştır. İslâm âlimlerinin, heretik mülhidler olarak tanımladıkları söylem çevreleri, salt akla dayanarak vahiy karşıtı iddialarda bulunmuştur. Bunlara karşı savunu eserleri yazan ulemâ; aklın, vahyin ve duyuların delaleti ile cevap üretmişlerdir. Bilgisel içerikleri ile dikkat çeken bu eserlerde peygamberlik, Hz. Muhammed özelinde tarihi ve geleneksel delillerle savunulmuş her iki yön Kur’ân’daki ayetlerle de teyit edilmiştir. Özellikle erken dönem savunu eserlerinde görülen Ehl-i kitap mensuplarının kabul ettiği geleneksel peygamberlik delilleri üzerinden yürütülen bu muhteva nübüvvetin temel argümanı “Hucec ve A‘lâm” delilleri olarak ilk teliflerde yer almıştır. Müslüman düşüncesinde klasik döneme kadar yazılan elçiliği ispat eserlerini muhteva açısından iki grupta ele aldık Bunların ilki: Peygamberliği sadece geleneksel deliller üzerinden elçinin elinde gerçekleşen mûcize ve benzeri harikulade olayları nakleden rivayetler üzerinden ele alan eserler. İkincisi nübüvveti geleneksel delilleri ile ağırlıklı olarak burhanî tarihî ve sosyolojik yönden ispat etmeyi amaçlayan eserler. Muahhar dönemde yazılan savunu eserlerinde de sistematik olarak ana amacı nübüvveti savunmak olan âlimler aynı muhteva üzerinden telif faaliyetlerini sürdürmüşlerdir. Bu faaliyet sonucunda literatürde “Delâlilü’n-nübüvve” olarak isimlendirilen özel bir yazın türü ortaya çıkmıştır. Bu çalışma hicri II. Asırda başlayıp III. ve IV. asırlarda etkisi gittikçe artan nübüvvet karşıtı meydan okumalara karşı yazılmış peygamberlik savunusu, “Delâilü’n-nübüvve” eserlerinin önemli örneklerini tanıtıp bunların literatürdeki yeri ve önemini vurgulamak üzerine olacaktır.
The purpose of the present study is to review components effective on the convergence of mysticism and politics in the monotheistic idea of Imām Khomeyni. In this regard and using a ...descriptive-analytic method, the convergence of mysticism and politics in the view of Imām Khomeyni as well as its effective features including monotheism, deontology, and satisfaction were specified. The results show that Imām Khomeyni as a mystic who revived genuine Islam by the exalted instructions of religion, the Qur’an, and tradition of Ahl al-Bayt (AS) could extend mysticism from a theoretical and individual to a practical and social domain. As a true mystic, he attempted until the last moment of his life to deal with spiritual enlightenment and awakening of people so that both he himself and others could take steps towards God. What is important in mysticism is isolation from the material world and not from people and service to them. Imām Khomeini transformed traditional mysticism by a new interpretation of Mullā Sadrā’s Asfār Arba’ah (Four Spiritual Journeys) to make a correlation between mysticism and social/political management. This issue challenged and criticized the self-indulgence of some so-called mystics.
Freud completed his last book, on Moses and Monotheism, in 1939, while in his London exile. Its publication was deemed untimely, as its two main theses could be construed as a form of Jewish ...self-hatred. The first claim questions Moses’ Jewish origins and contends that the founder of the Jews was in fact an Egyptian; the second suggests that the Jews killed Moses and then created his myth as a coping mechanism for concealing their terrible deed. In this article, I contend that Moses and Monotheism can be read as Freud’s intervention in debates on the ‘Jewish Question’. After revisiting Freud’s original argument (I), I assess its reception among leading Jewish intellectuals of the 20th century (II). I then use Freud’s arguments to look at the two key themes of the Jewish Question: understanding the defining features of Jewish identity (III) and the pervasiveness of antisemitism in Western culture (IV).
This study describes the difference in perspective about the One God in three religions, namely, Yaudi, Christianity, Islam. Based on the history of the three religions in addition to having a ...difference they have a similar though all three are related to each other. The equation is the same concept that is based on monotheism Unitarian deity This doctrine expresses the belief in one God. However, based on the understanding is different because more Jews speak rules of survival, al is illustrated in ten rules God (ten Comandemen) while Christian was first talked about the role of God, it is envisaged that God can be as Creator (God) acts as a savior, too as human beings, have the same activities as men in general. while Islam speaks about-ness of it reflected in the Muslim holy book ie the Qur'an in Qs. Al-Ikhlas monotheism which is the heart of Islam.
Para Merlin Donald la aparición de los dispositivos de memoria externa es uno de los hitos creativos tras el desarrollo de la cultura teórica. El texto que presentamos analiza la evolución del papel ...desempeñado por uno de esos dispositivos, el libro, poniendo el acento en dos hitos: en el origen del monoteísmo abrahámico y en el fundamentalismo moderno. Para cumplir con nuestro cometido proponemos un análisis que se centra fundamentalmente en tres niveles: 1. En el que estudiamos cómo tanto la cultura escrita como el libro contribuyen al surgimiento de la cultura teórica y al desarrollo axial. 2. Nos detenemos en el tránsito del libro al libro sagrado y en su importancia para la aparición del monoteísmo abrahámico. 3. Analizamos el fundamentalismo religioso, tratando de dilucidar el papel que juega el libro sagrado en este fenómeno social. Una vez presentados estos niveles investigaremos el grado de creatividad vinculado con cada uno de ellos.
The Holy Quran mentions many proofs to prove the existence of God and his uniqueness. This abundance and multiplicity of proofs have always been of interest to theologians and researchers of Quranic ...sciences, and for a long time, they have tried to classify the proofs based on their similarities and differences in order to overcome the multiplicity and ease of dealing with it. The classification of proofs of monotheism in the Qur'an into a) material proofs b) spiritual proofs c) and intuitive proofs used in verse 53 of Surah Fussilat. The present research is trying to answer these questions with a descriptive-analytical method: 1) Based on structural and thematic features, how can the large volume of these proofs in the Qur'an be classified? 2) Who are the real representatives and subgroups of each of these categories? 3) What are the effects of this classification and its real representatives? With the analysis done in this article, the total proofs of monotheism in the Qur'an were classified into three categories, then, twelve real representatives of them were categorized in a logical and completely Quranic way to make it easier to recognize the similarities and differences of the proofs and explain them. According to the findings of this research, the multiplicity of proofs is due to the multiplicity of middle limits, and the Qur'an has employed the middle limits and argued sometimes with the middle limit of «خلقکم» "Khalqakom" and sometimes with «یتوفاکم» "Yutofakom" and... sometimes with conjunction analogy and sometimes with exceptional analogy and... One of the effects of this diversity is to complete the proof for everyone, and the other is to give the mass of people and the middle levels of society the opportunity to easily understand the deep teachings of the Qur'an and provide the basis for understanding and dialogue.
Abstract
Our aims are to articulate some core philosophical positions characteristic of Traditional African Religion and to argue that they merit consideration as monotheist rivals to standard ...interpretations of the Judeo-Christian-Islamic tradition. In particular, we address the topics of how God’s nature is conceived, how God’s will is meant to bear on human decision making, where one continues to exist upon the death of one’s body, and how long one is able to exist without a body. For each of these topics, we note how Traditional African Religion posits claims that clash with mainstream Judaism, Christianity, and Islam and that, being prima facie plausible, indicate the need for systematic cross-cultural philosophical debate.
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