Thinking Technocratically

2020 ◽  
pp. 197-226
Author(s):  
Kathryn Ciancia
Keyword(s):  
Roman Catholicism ◽  
Orthodox Christian ◽  
Religious Conversions ◽  
Jewish Emigration ◽  
The Right ◽  
Internal Colonization

Although Polish politics moved to the right after the death of Józef Piłsudski in 1935, demographic anxieties about Volhynia had already been expressed by academics who supported the Sanacja’s technocratic program in the province. Focusing most particularly on geographical Polesie (which covered the northern part of the province of Volhynia), some scholars fostered the concept of national uncertainty in order to support more aggressive measures of Polonization. By dispensing with the regionalists’ patience for the provincial framework and in line with broader political radicalization across Europe, Polish officials increasingly used scholarly conclusions to advocate for redrawing internal borders and launching internal colonization. By the late 1930s, the army and border guards carried out forced religious conversions (“revindications”) of Orthodox Christian, Ukrainian-speaking populations to Roman Catholicism, based on the idea that these people were descended from Polish Catholics. Their concurrent support for policies of Jewish emigration was based on the opposite assumption—that Jews could never be considered Polish.

Introduction

2018 ◽  
Author(s):  
Allan Hepburn
Keyword(s):  
Human Rights ◽  
Church Of England ◽  
Freedom Of Expression ◽  
Roman Catholicism ◽  
Freedom Of Conscience ◽  
Oxford Movement ◽  
The Right To Privacy ◽  
The Right ◽  
Race And Religion ◽  
The Church

In the 1940s and 1950s, Britain was relatively uniform in terms of race and religion. The majority of Britons adhered to the Church of England, although Anglo-Catholic leanings—the last gasp of the Oxford Movement—prompted some people to convert to Roman Catholicism. Although the secularization thesis has had a tenacious grip on twentieth-century literary studies, it does not account for the flare-up of interest in religion in mid-century Britain. The ecumenical movement, which began in the 1930s in Europe, went into suspension during the war, and returned with vigour after 1945, advocated international collaboration among Christian denominations and consequently overlapped with the promotion of human rights, especially the defence of freedom of worship, the right to privacy, freedom of conscience, and freedom of expression.

HOUSEHOLD FORMATION IN 19TH-CENTURY CENTRAL ANATOLIA: THE CASE STUDY OF A TURKISH-SPEAKING ORTHODOX CHRISTIAN COMMUNITY

2002 ◽  
Vol 34 (3) ◽  
pp. 495-517
Author(s):  
Irini Renieri
Keyword(s):  
Central Anatolia ◽  
Household Formation ◽  
Greek Orthodox ◽  
Christian Community ◽  
Orthodox Christian ◽  
Complex Forms ◽  
The Right ◽  
Extended Households ◽  
The Village

This article explores household formation among the Greek Orthodox population of a mixed village of Cappadocia inhabited by Muslims, as well. The village, Çukur, was located on the right bank of the river Kızılırmak, 49 kilometers north–northwest of Kayseri.1 I aim to show that complex forms of household formation were the main type of social organization and were especially durable over time, with a high average household membership. I attempt to clarify whether the predominance of extended households—which, as other studies have shown, is not that common in the Asian portion of the Ottoman Empire—was related to the Christian character of this section of the Çukur population, or whether the agricultural basis of the village economy played a more important role.

Southeast Europe

2021 ◽  
pp. 712-729
Author(s):  
Vasilios N. Makrides
Keyword(s):  
Roman Catholicism ◽  
Southeast Europe ◽  
Religious Identities ◽  
Orthodox Christian ◽  
The Balkans ◽  
Long Period ◽  
Modernization Process ◽  
Religious Landscape ◽  
Geographical Context

This chapter charts the religious landscape of Southeast Europe and considers its religious specificities in their historical and geographical context. To this purpose, it discusses the significance of the Orthodox Christian heritage of Byzantium; the cleavage between Eastern and Western Christianity (both Roman Catholicism and Protestantism) and inter-confessional dynamics; the presence of Islam and the long period of Ottoman rule; the existence of other religions in the region; the role of Russia in Southeast European affairs; ethno-religious identities and the rise of nationalism; the communist and the post-communist periods; and finally, the negative discourse about the Balkans in the context of Southeast European distinctiveness, the modernization process, and the potential for religion in this.

Ambedkar’s Journey of Conversion to Buddhism

2019 ◽  
Vol 11 (2) ◽  
pp. 107-118
Author(s):  
Sanjeev Kumar
Keyword(s):  
The Other ◽  
The Political ◽  
World Views ◽  
Religious Conversions ◽  
Hindu Religion ◽  
The Social ◽  
History Of ◽  
The Right

The history of religious conversions has highlighted two aspects. One is the transformation in one’s spiritual and transcendental realm and the other is the social and the political domain that encompasses a sense of rejection of existing religious and philosophical world views as well as assertion of one’s political outlook. In this context, this article explores the contours of one of the most important political thinkers of modern India, that is, B. R. Ambedkar who embraced Buddhism after 40 years of his experiment with the Hindu religion. This article is divided into two parts; the first deals with Ambedkar’s engagement with Hinduism with a hope of reforming the same but having failed in his attempt for 20 years, he declared to leave the religion in 1936. The second part deals with Ambedkar’s both explicit and implicit deliberations for selecting the right noble faith, that is, Buddhism whose foundation was egalitarianism, based on equality and compassion. He used Deweyian experimentalism and Buddhist rationalism, to reject Hinduism and seek refuge in the reformed Buddhism, that is, Navayana Buddhism.

Ambedkar’s Journey of Conversion to Buddhism

2019 ◽  
pp. 2455328X1882595
Author(s):  
Sanjeev Kumar
Keyword(s):  
The Other ◽  
The Political ◽  
World Views ◽  
Religious Conversions ◽  
Hindu Religion ◽  
The Social ◽  
History Of ◽  
The Right

The history of religious conversions has highlighted two aspects. One is the transformation in one’s spiritual and transcendental realm and the other is the social and the political domain that encompasses a sense of rejection of existing religious and philosophical world views as well as assertion of one’s political outlook. In this context, this article explores the contours of one of the most important political thinkers of modern India, that is, B. R. Ambedkar who embraced Buddhism after 40 years of his experiment with the Hindu religion. This article is divided into two parts; the first deals with Ambedkar’s engagement with Hinduism with a hope of reforming the same but having failed in his attempt for 20 years, he declared to leave the religion in 1936. The second part deals with Ambedkar’s both explicit and implicit deliberations for selecting the right noble faith, that is, Buddhism whose foundation was egalitarianism, based on equality and compassion. He used Deweyian experimentalism and Buddhist rationalism, to reject Hinduism and seek refuge in the reformed Buddhism, that is, Navayana Buddhism.

Eastern Orthodox Philosophical Thought

2021 ◽  
Keyword(s):  
Middle Eastern ◽  
Historical Context ◽  
Continental Philosophy ◽  
Eastern Orthodox ◽  
Orthodox Church ◽  
Roman Catholicism ◽  
Christian Church ◽  
Orthodox Christian ◽  
Theological Discourse ◽  
English Speaking

The Orthodox Christian Church is one of the largest religious groups within Christendom, second only to Roman Catholicism. Historically, it traces its origins to Christ and claims an unbroken line of fidelity to the teaching of the apostles and their successors. It consists of over a dozen autocephalous Churches, each of which is led by a Patriarch or Metropolitan Archbishop who together lead the Orthodox Church around the world in a conciliar ecclesial government, with the Patriarch of Constantinople recognized as the “first among equals.” The oldest among these Churches are in the Middle East (e.g., Alexandria, Antioch, Jerusalem) and the Mediterranean (e.g., Greece, Cyprus, Constantinople), as well as many in Central and Eastern Europe (e.g., Russia, Serbia, Bulgaria, Georgia, Albania, Romania, Poland, as well as the Czech Lands and Slovakia). It also contains a number of autonomous, or self-governing, churches in Asia (e.g., China and Japan). Thus, the Eastern Orthodox Church is rich in ethnic and cultural diversity, while being united in doctrine and worship. To many in the West, however, and especially to those in the English-speaking world, it remains an enigma that is often confused either with Roman Catholicism or with a syncretic mixture of Christianity and Eastern religion. This article provides a brief sample of works from the Orthodox intellectual tradition that are likely to foster greater collaborative engagement with contemporary academic philosophy. As a whole, the collection attempts to help readers answer three questions. First, what are the views of the Orthodox Christian Church, especially those that are more distinctive of Orthodox Christianity? Second, how have these views been explained and defended in historical philosophical and theological discourse? Third, how have these views been explained and defended in contemporary philosophical and theological discourse? The presentation is divided into seven sections: General Overviews and Historical Context; Metaphysics and Philosophy of Language; Epistemology and Philosophy of Religion; Moral Psychology and Character Formation; Normative and Applied Ethics; Social, Cultural, and Political Philosophy; and Nineteenth- and Twentieth-Century Russian Religious Philosophy. The selections within each section are principally designed to be of use for contemporary English-speaking academic philosophers by providing a representative presentation not only of topics but also of eras (e.g., ancient, medieval, modern, and contemporary), areas of jurisdiction (e.g., Middle Eastern, Byzantine, Slavic, etc.), and schools of thought (e.g., analytic philosophy, Continental philosophy, etc.).

THE RIGHT TO RELIGIOUS (ORTHODOX) EDUCATION AND ITS IMPORTANCE FOR MODERN RUSSIA

2015 ◽  
Vol 10 (6) ◽  
pp. 210-216
Author(s):  
Лавицкая ◽  
Marina Lavitskaya ◽  
Гурылева ◽  
Aleksandra Guryleva
Keyword(s):  
Religious Education ◽  
Legal Regulation ◽  
Russian Orthodox ◽  
Social Forces ◽  
Federal Law ◽  
Russian Orthodox Church ◽  
Orthodox Christian ◽  
The Russian Federation ◽  
The Right ◽  
Active Interaction

Currently, there is active interaction between the state and the Russian Orthodox Church in the education sector. With the introduction of Article 87 to the Federal Law «On Education in the Russian Federation» religious education gets a new level. The article attempts to examine the legal regulation of religious education, to evaluate its role in the secular school. Perhaps there is a sense, to explore the possibility of making appropriate changes and additions to the local laws and regulations in connection with the regional executive and legislative bodies. We should not forget that education was associated with Orthodoxy in Russia for centuries. For centuries, the Orthodox ideology has been a powerful unifying force, in which the faith is a stable system of values, and Orthodox Christian religion has contributed to the integration of different social forces.

Dispensing with Conscience: A Legal and Ethical Assessment

2008 ◽  
Vol 42 (11) ◽  
pp. 1669-1678 ◽  
Author(s):  
Jerome R Wernow ◽  
Donald G Grant
Keyword(s):  
Birth Control ◽  
Human Life ◽  
Pharmacy Practice ◽  
Conscientious Objection ◽  
Ethical Assessment ◽  
State Laws ◽  
Orthodox Christian ◽  
Christian Ethic ◽  
Plan B ◽  
The Right

Background: For over 30 years, pharmacists have exercised the right to dispense medications in accordance with moral convictions based upon a Judeo-Christian ethic. What many of these practitioners see as an apparent shift away from this time-honored ethic has resulted in a challenge to this right. Objective: To review and analyze pharmacy practice standards, legal proceedings, and ethical principles behind conflicts of conscientious objection in dispensing drugs used for emergency contraception. Data Sources: We first searched the terms conscience and clause and Plan B and contraception and abortion using Google, Yahoo, and Microsoft Networks (2006–September 26, 2008). Second, we used Medscape to search professional pharmacy and other medical journals, restricting our terms to conscience, Plan B, contraceptives, and abortifacients. Finally, we employed Loislaw, an online legal archiving service, and did a global search on the phrase conscience clause to determine the status of the legal discussion. Data Synthesis: To date, conflicts in conscientious objection have arisen when a pharmacist believes that dispensing an oral contraceptive violates his or her moral understanding for the promotion of human life. Up to this time, cases in pharmacy have involved only practitioners from orthodox Christian faith communities, primarily devout Roman Catholics. A pharmacist's right to refuse the dispensing of abortifacients for birth control according to moral conscience over against a woman's right to reproductive birth control has created a conflict that has yet to be reconciled by licensing agents, professional standards, or courts of law. Conclusions: Our analysis of prominent conflicts suggests that the underlying worldviews between factions make compromise improbable. Risks and liabilities are dependent upon compliance with evolving state laws, specific disclosure of a pharmacist's moral objections, and professionalism in the handling of volatile situations. Objecting pharmacists and their employers should have clear policies and procedures in place to minimize workplace conflicts and maximize patient care.

scholarly journals Arnavutlar Arasında Anadilde Eğitim Talepleri İle Alfabe Tartışmaları ve Osmanlı Devleti’nin Tutumu / Mainstream Education Requests with Alphabet Discussions between the Albanian and Attitudes of the Ottoman State

2018 ◽  
Vol 7 (1) ◽  
pp. 506
Author(s):  
İsmail Yücedağ ◽  
Nurgün Koç
Keyword(s):  
Central Government ◽  
Mother Tongue ◽  
The Other ◽  
Right To Education ◽  
Orthodox Christian ◽  
Nation States ◽  
Wide Range ◽  
Constitutional Right ◽  
Language And Education ◽  
The Right

<p><strong>Abstract</strong></p><p>Education passed through a wide range of reform movements like other institutions in Ottoman Emire during XIX century. The era of Abdülhamit II is especially prominent regarding educational reforms. A number of important steps were taken during his reign to improve education such as building new schools, effort to increase the number of students, more participation of girls in education and teaching, use of modern tools and techniques etc. This period was also characterized by the development of nation-states that were started to be established under the influence of the nationalist movement. Some cultural privileges were given to the Balkan peoples, such as Greeks, Bulgarians, Serbs, and Vlachs, who had revolted against the Ottoman Empire to keep them binding with the state. The right to education was one of those important privileges. Indeed, non-Muslims who had already educated in their own tongues and schools had begun to use their studies of language and education more in shaping their cultural identities in this period. At this point, it can be said that the Albanians were more backward than the other Balkan peoples, because unlike the other Balkan nations, though they were in an ethnic union but having more religious pluralism (Muslim, Orthodox Christian, and Catholic Christian) in their society. Therefore, the demand of Albanians from the Ottoman State for their education with their own tongues has only emerged from the beginning of the 1900s. The Ottoman central government looked favorably on these requests and considered the right to education in mother tongue as a constitutional right for them. However, the Albanians could not have a consensus that should their education in the mother tongue be in Turkish (Arabic) letters or Latin alphabet. This was also a reflection of the cultural differences in Albanians.</p><p> </p><p><strong>Öz</strong></p><p>XIX. yüzyılda Osmanlı Devleti’nde diğer bütün alanlarda olduğu gibi eğitimde de geniş reform hareketleri içine girilmiştir. Yüzyılın son çeyreğinde, özellikle II. Abdülhamit döneminde eğitimle ilgili reformlar öne çıkmaktadır. Okul yapımı, öğrenci sayısının arttırılması çabası, kız öğrencilerin eğitim ve öğretime daha fazla katılması, modern araç- gereç ve tekniklerin kullanılması vb. çalışmalar dikkat çekmektedir. Bu dönem aynı zamanda milliyetçilik akımının güç kazandığı ve belli ölçüde başarıya ulaştığı bir dönemdir. Osmanlı Devleti’ne karşı ayaklanan başta Rumlar, Bulgarlar, Sırplar, Ulahlar gibi Balkan halklarının devletten kopmasını engellemek için onlara birtakım kültürel ayrıcalıklar verilmiştir. Ana dilde eğitim hakkı da bunlardan biridir. Esasen daha öncesinde de kendi dillerinde ve okullarında eğitim gören gayrimüslim halklar, bu dönemde dil ve eğitim ile ilgili çalışmalarını daha çok kültürel kimliklerin şekillendirilmesi için kullanmaya başlamışlardır. Bu noktada Arnavutların diğer Balkan halklarına göre daha geri planda kaldığı söylenebilir. Çünkü diğerlerinden farklı olarak etnik yönden bir olsalar da dini yönden ayrışım içindeydiler (Müslüman, Ortodoks Hristiyan ve Katolik Hristiyan). Bu yüzden Arnavutların Osmanlı Devleti’nden kendi dilleri ile eğitim talebi ancak 1900’lü yılların başlarından itibaren karşımıza çıkmaktadır. Bu taleplere Osmanlı merkezi olumlu bakmış ve ana dilde eğitim talebini anayasadan kaynaklanan bir hak olarak görmüştür. Fakat Arnavutlar kendi içlerinde anadilde eğitimin Arapça harflerle mi yoksa Latin alfabesiyle mi olması konusunda bir uzlaşıya varamamışlardır. Bu durum da Arnavutlardaki kültürel farklılığın bir yansımasıdır.</p>

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