scholarly journals Postmodernist Relativism: A Return to Polytheism?

2018 ◽  
Vol 10 ◽  
pp. 57-68
Author(s):  
Lorena Ortiz Cabrero

Despite distancing themselves from traditional religions, (Western) post-secular societies are still heavily concerned with ‘spirituality’ and other forms of self-realisation. Within our working postmodernist framework, where ‘truth’, ‘knowledge’ and ‘God’ are found to be relative, this concern often translates into a combination of religiously inspired practices – such as (Hinduist) yoga or (Buddhist) meditation – and a scientific, modern approach to the knowledge of the world. Can this coexistence of practices be a new kind of polytheism? This paper shows that postmodernist, relativistic belief systems share the poly-, or multiplicity of approaches to life and reality, but not the -theist, or conceptualisation of their beliefs as ‘divine’.

2011 ◽  
Vol 2 (2) ◽  
pp. 225-254
Author(s):  
Renee Lockwood

As the descendant of Werner Erhard's 1970s Human Potential group est (Erhard Seminars Training), Landmark Education has continuously denied being a religious organization. Despite ample discourse on the religious nature of the group within popular online and print media, a conspicuous void within academia - particularly within Religious Studies - speaks volumes. Rarely are the boundaries of what constitutes a ‘religion’ expanded in order to explore those groups that, though not understood to be ‘religious’ in a traditional sense, clearly contribute to contemporary 'spiritual' life. And yet, that Landmark Education is perceived as being somehow religious demands deeper analysis. This article highlights the problematics of 'religion' within late Western modernity as illustrated by the contention surrounding the religious status of both Scientology and Transcendental Meditation. A discussion of Landmark Education is offered in light of these issues, along with a dissection of the religio-spiritual dimensions of the organisation and its primary product, the Landmark Forum. Incorporating several eastern spiritual practices, the highly emotional nature of the Landmark Forum’s weekend training is such as to create Durkheimian notions of 'religious effervescence', altering pre-existing belief systems and producing a sense of the sacred collective. Group-specific language contributes to this, whilst simultaneously shrouding Landmark Education in mystery and esotericism. The Forum is replete with stories of miracles, healings, and salvation apposite for a modern western paradigm. Indeed, the sacred pervades the training, manifested in the form of the Self, capable of altering the very nature of the world and representing the 'ultimate concern'.


Author(s):  
Ujjal Kumar Sarma ◽  
Indrani Barpujari

Eco-cosmologies of indigenous communities which regard the world of humans and the world of nature as closely related to each other, and rites and rituals based on such belief systems are important for the conservation of nature. The objective of this paper is to examine how the culture, particularly the cosmologies and religious beliefs of a indigenous tribal group-the Karbis living near Kaziranga National Park, Assam, India have insinuations for the conservation of natural resources. Based on fieldwork conducted in two Karbi villages, one still adhering to the traditional religion with a deep seated reverence for nature and all life forms, and the other which has converted to a new religion, the paper throws light on the changes and challenges to the indigenous ecological ethos in the present context.


2021 ◽  
pp. 355-370
Author(s):  
Yu. Yu. Ierusalimskiy ◽  
A. B. Rudakov

The article is devoted to the study of the role of the World Russian People’s Council and the Interreligious Council of Russia in establishing interfaith dialogue in post-Soviet Russia. The speeches of delegates at council meetings and sessions of the World Russian People’s Council are analyzed. The importance of interfaith dialogue at the site of the World Russian People’s Council was confirmed by the participation of the highest clergy and clergy of different confessions of the Russian Federation and the Commonwealth of Independent States at the cathedral meeting “Russia: the path to salvation” (1998). The importance of the agreement on the establishment of the Interreligious Council of Russia (1998) for the representation in it of the “traditional religions” of the Russian Federation: Orthodoxy, Islam, Buddhism and Judaism is noted. The assessments of publicists and researchers in relation to the Interreligious Council of Russia, including critical ones, are given. It is noted that the interaction of the Russian Orthodox Church with representatives of other confessions continued at the 5th and 6th World Russian People’s Councils in 1999 and 2001. The conclusions indicate that the activities of the World Russian People’s Council and the Interreligious Council of Russia at the turn of the XX—XXI centuries showed the importance of cooperation and respectful relations between representatives of Orthodoxy, Islam, Buddhism, Judaism and other confessions.


2008 ◽  
Vol 8 (1) ◽  
pp. 29-59 ◽  
Author(s):  
Benjamin I. Page ◽  
Julia Rabinovich ◽  
David G. Tully

Americans' feelings about foreign countries are embedded in foreign policy belief systems and affect policy preferences. The analysis of nine surveys of the US general public conducted between 1978 and 2006 indicates that on average Americans have had rather lukewarm or slightly cool, nearly neutral, feelings toward China, India, South Korea, Taiwan, and Indonesia; warm feelings toward Japan and Australia; and cold feelings toward North Korea and (at least since 2001) toward Pakistan and Afghanistan.Individuals' feelings are affected by certain personal and social characteristics. High levels of formal education tend to make people feel considerably warmer toward most of these countries—especially Pakistan, Afghanistan, and India. Education increases information: those who know more about the world generally express warmer feelings. But most important are internationalist attitudes, especially putting a relatively low priority on US domestic threats and concerns, embracing capitalism and world markets, and espousing world antipoverty goals. National security considerations play only a limited part. Policy implications are discussed.


Author(s):  
Stefan Freytag

In this paper, I discuss the evolving idea of the ―One World‖ as articulated in Wolfgang Sachs‘ article (1992), which was derived from the principles of the 1945 UN Charter. The paper also presents an insightful discussion on the recent crisis of perception in the three ‗world regions‘ which are dominating the development discourse i.e. the Unites States, Europe and China. It argues that this is primarily a crisis of perception; ―the world has turned into a mirror, which reflects a reality of us, which is constructed by experts of the system‖. It argues that placeless cultural knowledge has transformed our reality into a reality which lacks a place. We are stuck in our space - centered belief systems and we are everywhere and nowhere at the same time. The paper concludes that universalism has made us to be alone in space, knowing about the whole world, but at the same time unable to feel the connection to this world. We have lost presence, the ability to perceive our body and therefore the relation to the earth


2019 ◽  
pp. 9-19

As the scientific and industrial revolutions came to a head in the 19th century, and society became increasingly secularized, the traditional social order underwent radical change in a very short time. During this period, people began to feel disconnected from the traditional belief systems that had helped them make sense of the world and of their lives. In these conditions, people may not literally commit suicide, but a kind of spiritual death – spiritual death – becomes a real danger. It occurs when people give up to resignation and surrender in the face of what they see as the pointlessness of existence.


Equilibrium ◽  
2012 ◽  
Vol 7 (1) ◽  
pp. 61-70
Author(s):  
Rafał Kućmański

The Lisbon Strategy, which is implementing a new type of economic policy, is intended to change the economy of the European Union into a knowledge-based economy which will be the most competitive economy in the world. This should lead to sustainable economic growth by, among other things, providing a bigger number of better jobs and greater social cohesion. The issues of the development of competitiveness and innovativeness in European regions, which have their roots in the Lisbon Strategy and have transformed into the Regional Innovation Strategies, have become increasingly popular and significant. One of the tools facilitating this development is undoubtedly the cluster. The purpose of the present article is to outline new approaches to the world economy. It also presents an innovative dimension of co-operation as well as various forms of organizing contemporary entrepreneurship.


2019 ◽  
Author(s):  
Mark John Brandt

Belief system structure can be investigated by estimating belief systems as networks of interacting political attitudes, but we do not know if these estimates are replicable. In a sample of 31 countries from the World Values Survey (N = 52,826), I find that country’s belief system networks are relatively replicable in terms of connectivity, proportion of positive edges, some centrality measures (e.g., expected influence), and the estimates of individual edges. Betweenness, closeness, and strength centrality estimates are more unstable. Belief system networks estimated with smaller samples or in countries with more unstable political systems tend to be less replicable than networks estimated with larger samples in stable political systems. Although these analyses are restricted to the items available in the World Values Survey, they show that belief system networks can be replicable, but that this replicability is related to features of the study design and the political system.


Religions ◽  
2022 ◽  
Vol 13 (1) ◽  
pp. 61
Author(s):  
Ngar-Sze Lau

This paper examines how the Buddhist revival, the Chan revival, and recent popularity of transnational meditation practices have facilitated Chinese women practicing Buddhist meditation in contemporary China. With the influence of the opening of China and growing transnational networks, there has been an increasing number of Han Chinese monastics and lay people practicing transnational meditation, such as samādhi, vipassanā and mindfulness, in the past two decades. Despite the restriction of accessing Chan halls at monasteries, some Chinese nuns and laywomen have traveled to learn meditation in different parts of China, and international meditation centers in Southeast Asia to study with yogis from all over the world. Surprisingly some returned female travelers have taken significant roles in organizing meditation retreats, and establishing meditation centers and meditation halls. Through examining some ethnographic cases of Chinese nuns and laywomen, this paper argues that the transnational meditation movement has an impact not only on gender equality, especially concerning Chinese women practicing meditation, but also on the development of contemporary Chinese Buddhism. The significant role of Chinese female meditators in promoting Buddhist meditation can reflect a trend of re-positioning the Chan School in contemporary China.


Author(s):  
Anh Q. Tran

What has been done is a preliminary attempt to enter into the world of Vietnamese traditional religions through an analysis of a particular Christian text. This study has explored the issues arising from a Christian encounter with Vietnamese culture and religions. What the author claims about the “errors” of the traditional religions of Vietnam reveals more about his view than about the actual beliefs and practices of the adherents of the Three Religions. Despite his limitations, it is possible to test the accuracy of the accounts through a cross-examination of available Chinese and Vietnamese sources. Every recovered bit of information, when used with care, becomes significant in the quest for a more well-rounded understanding of Vietnam’s past.


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