scholarly journals Religiosity in the major religious cultures of the world

Author(s):  
Franz Höllinger ◽  
Lorenz Makula
Keyword(s):  
Author(s):  
Giovanni Pedrini

Afghanistan is an ancient land, rich in traditions and cultures having their roots in the millennial history of this country. Situated along the ancient caravan routes of Central Asia, by its caravanserais and markets it has represented an important point for exchange, communication and cultural interaction between the East and the West. Afghanistan is partly linked to the complex genealogical tree of Central Asia, full of intricate branches; one of those branches, at its eastern extremity, is knotted with the ‘Roof of the World’ (Bam-e Dunya): the vast orographic area of Pamir bordering on Tajikistan, Pakistan and China. This Afghan border territory (Wakhan Woluswali) includes different ecological areas: from the high-altitude valleys to the pastures in the plateaus, as far as the highest mountains of Pamir. Wakhan is populated particularly by Wakhi and, in its easternmost part, by Kyrgyz people. The Wakhi follow a subsistence strategy based on mountain agriculture combined with pasturage; they are Ismaili Nizaris and they speak a language (khik-zik, khik-wor) belonging to the north-eastern branch of the Iranian languages. Identity and religious cultures significantly influence the social life of those small mountain communities cut off on the ‘Roof of the World’.


2016 ◽  
Vol 4 (1) ◽  
pp. 46-48
Author(s):  
Савостьянов ◽  
Aleksandr Savostyanov

The author considers the problem of tolerance as a complex psychological and social phenomenon. The question of the introduction in schools from 2015/16 academic year of lessons of tolerance in accordance with developed program in the framework of the course “Social Studies” on the basis of continuation of school subjects “The world around us” and “Fundamentals of religious cultures and secular ethics” in primary school, is considered. Particular attention is paid to the education of teachers of tolerance for pupils. The author’s psychological test for teachers “Are you tolerant person” is given.


Author(s):  
Svetlana I. Ryzhakova ◽  

The idea of a miracle is the most important, and sometimes even the main component of religious cultures: “faith” and “miracle” in many cases are closely connected, and even identical. Unusual, amazing events leave an indelible imprint on the emotions and consciousness of the people involved and can be the basis for emerging beliefs. Belief in miracles, as well as miracles as the faith basis, is found in almost all the peoples of the world, although they are differently recognized, described and explained. What is a miracle, what is its mechanism, and how should it be treated?


Author(s):  
Ian Reader

Pilgrimage is found in most religious cultures and pilgrimage sites around the world—including Mecca in Saudi Arabia, Lourdes in France, and Shikoku in Japan—attract millions of pilgrims annually, while a flourishing 'spiritual tourism' industry has grown to promote the practice. In the present day, new pilgrimage locations, including 'secular' ones with no official affiliation, such as Graceland, Elvis Presley's house, continue to emerge across the world. Pilgrimage: A Very Short Introduction explores the key issues and themes of pilgrimage through early history to the present, looking at its various forms, how people take part, what is learnt from the journeys, and why pilgrimage remains popular in an increasingly secular age.


10.12737/5984 ◽  
2014 ◽  
Vol 2 (5) ◽  
pp. 52-53
Author(s):  
Фёдорова ◽  
N. Fedorova

The paper suggests methodological comments on how to tap into essential ethical issues after reading and discussing at classes fairy tales and sayings of all sorts of nations concerning compassion, mercifulness and cooperativeness and then unobtrusively, avoiding outright moral maxims, make pupils get insights in simple truths, underpinning universal human values. The recommendation are appropriate and desirable for fourgrade classes at the lessons of “The religious cultures and secular ethics” course, as well as at lessons of the “World around us” course and at Literature reading lessons.


2012 ◽  
Vol 2 (1) ◽  
pp. 100-106 ◽  
Author(s):  
Stephen Bullivant

Commenting on the lack of self-conscious atheists in apparently secularised Western European societies, the British sociologist Steve Bruce has argued that strong expressions of unbelief are in fact symptomatic of religious cultures. In 1996’s Religion in the Modern World, for instance, he writes: ‘it should be no surprise that, though there are more avowed atheists than there were twenty years ago, they remain rare. Self-conscious atheism and agnosticism are features of religious cultures and [in Britain] were at their height in the Victorian era. They are postures adopted in a world where people are keenly interested in religion.’ (Bruce 1996: 58.) Likewise, discussing possible ‘endpoints’ of European secularisation in 2002’s God is Dead, Bruce states: In so far as I can imagine an endpoint, it would not be conscious irreligion; you have to care too much about religion to be irreligious. It would be widespread indifference (what Weber called being religiously unmusical); no socially significant shared religion; and religious ideas being no more common than would be the case if all minds were wiped blank and people began from scratch to think about the world and their place in it. (Bruce 2002: 42, my emphasis.)Paradoxical though it may sound at first, Bruce’s basic­ argument makes considerable sense. The idea that certain forms of particularly positive atheism – by which I mean a definite belief in the non-existence of a God or gods, as opposed to the simple absence of a belief in the same (negative atheism) – might be motivated, conditioned, or reinforced, by contrast with certain, socially prevalent religious beliefs or practices is scarcely controversial. After all, it would be strange to take one’s atheism seriously in a society where no one took theism seriously. A society that is indifferent to manifestations of religion (such as Bruce and others depict many late-modern western societies as being) ought, therefore, to be just as indifferent to manifestations of ‘nonreligion’.


2018 ◽  
Vol 176 ◽  
pp. 02002
Author(s):  
Wang Xing-he

From the perspective of regional culture, it elaborates the characteristics of Quanzhou “Maritime Silk Road” culture and analyzes the status quo of Quanzhou cultural and creative products. Based on the analysis, it raises the great significance that the regional culture brings to the design and development of cultural and creative products and summarizes its three forms: diverse religious cultures, colorful folk art forms, unique human and architectural landscape, aiming to create economic value and spread Quanzhou “Maritime Silk Road” culture to the world as well.


2018 ◽  
Vol 41 ◽  
Author(s):  
Ana Gantman ◽  
Robin Gomila ◽  
Joel E. Martinez ◽  
J. Nathan Matias ◽  
Elizabeth Levy Paluck ◽  
...  

AbstractA pragmatist philosophy of psychological science offers to the direct replication debate concrete recommendations and novel benefits that are not discussed in Zwaan et al. This philosophy guides our work as field experimentalists interested in behavioral measurement. Furthermore, all psychologists can relate to its ultimate aim set out by William James: to study mental processes that provide explanations for why people behave as they do in the world.


2020 ◽  
Vol 43 ◽  
Author(s):  
Michael Lifshitz ◽  
T. M. Luhrmann

Abstract Culture shapes our basic sensory experience of the world. This is particularly striking in the study of religion and psychosis, where we and others have shown that cultural context determines both the structure and content of hallucination-like events. The cultural shaping of hallucinations may provide a rich case-study for linking cultural learning with emerging prediction-based models of perception.


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