scholarly journals PHILOSOPHICAL APPROACH TO PILGRIMAGE AS A SOCIOCULTURAL PHENOMENON ON THE EXAMPLE OF MAJOR WORLD RELIGIONS

2021 ◽  
Author(s):  
Nataly Zatsepina ◽  
Keyword(s):  
Interpersonal Communication ◽  
Religious Tradition ◽  
World Religions ◽  
Philosophical Approach ◽  
Global Trends ◽  
Cultural Phenomenon ◽  
Political Ideologies ◽  
Religious Travel ◽  
Religious Systems ◽  
Organic Combination

The article studies pilgrimage tourism as a modern socio-cultural phenomenon on the example of major world religions. An attempt is made to explain and define its features, drawing a parallel between religious (cultural) tourism and pilgrimage. It is defined that at the heart of modern pilgrimage is an ancient religious tradition, which becomes a global socio-cultural phenomenon against the background of the weakening role of the world's political ideologies. In addition, pilgrimage contributes to the expansion of modern inter-civilizational contacts, making all corners of the planet accessible to pilgrim flows, but it dramatically changes the nature of interpersonal communication and is reflected in the spiritual attitudes of modern pilgrims. The various forms of modern pilgrimage, their features and manifestations in the intercultural communication of believers during the period of their religious journeys are also investigated. On the other hand, it is determined that the existing modern dominant global trends in the end-to-end commercialization, which turn resources, national cultural and religious shrines into goods. Therefore, although religious travel has its own characteristics, it is still concerned with the provision of traditional tourist services, as well as other tours, and pilgrimage becomes part of the tourism business. Considering pilgrimage as a socio-cultural phenomenon in the world religions, special attention is paid to the organic combination of national and supranational, that is, the practice of this ancient tradition common to a particular confession. For more understanding of principles of formation of streams of religious tourism the analysis of confessional differentiation of territorial religious systems on an example of Europe is made. Pilgrimage has been defined as a perspective type of tourism which can reach the international level, become the main attraction of both separate regions and the whole country and play an important economic role in the development of a certain territory. That is why the modern pilgrimage requires development and popularization.

scholarly journals Pilgrimage as a socio-cultural phenomenon on the example of major world religions (philosophical approach)

2021 ◽  
Vol 24 (1) ◽  
pp. 69-79
Author(s):  
Nataly Zatsepina
Keyword(s):  
Interpersonal Communication ◽  
Religious Tradition ◽  
Modern World ◽  
World Religions ◽  
Philosophical Approach ◽  
Economic Role ◽  
Cultural Phenomenon ◽  
Political Ideologies ◽  
Religious Systems ◽  
Tourism Flows

The article examines pilgrimage tourism as a modern socio-cultural phenomenon on the example of major world religions. An attempt is made to explain and determine its features by drawing a parallel between religious (cultural) tourism and pilgrimage. It is determined that the basis of modern pilgrimage is an ancient religious tradition, which is becoming a global socio-cultural phenomenon against the background of the weakening role of world political ideologies. In addition, pilgrimage contributes to the expansion of modern intercivilizational contacts, making all corners of the planet accessible to pilgrimages, but it dramatically changes the nature of interpersonal communication and affects the spiritual mood of modern pilgrims. Various forms of modern pilgrimage, their features and manifestations in intercultural communication of believers during the period of their religious travels are also studied. On the other hand, it is determined that the current modern world dominant trends in end-to-end commercialization, which turn resources, national cultural and religious shrines into goods. Therefore, religious trips, although they have their own characteristics, but equally apply to the provision of traditional tourist services, as well as other tours, and pilgrimage becomes part of the tourism business. Considering pilgrimage as a socio-cultural phenomenon in world religions, special attention is paid to the organic combination of national and supranational, ie the practice of this ancient tradition, common to a particular denomination. To better understand the principles of formation of religious tourism flows, an analysis of the confessional delimitation of territorial religious systems on the example of Europe. Pilgrimage is defined as a promising type of tourism that can reach the international level, become a major attraction of both individual regions and the country as a whole, and play an important economic role in the development of a particular area. That is why modern pilgrimage needs development and popularization.

scholarly journals Suffering in world religions within paradigm of modern information

2021 ◽  
Vol 109 ◽  
pp. 01010
Author(s):  
Ekaterina Bobyreva ◽  
Olga Dmitrieva ◽  
Tatyana Gonnova ◽  
Anna Oganesyan
Keyword(s):  
Interpersonal Communication ◽  
Modern Society ◽  
Religious Discourse ◽  
Religious Values ◽  
World Religions ◽  
Public Recognition ◽  
Universal Values ◽  
Institutional Communication ◽  
Religious Systems ◽  
Different Cultures

Any type of discourse, along with its characteristic concepts, operates with its own values. The basis of religious discourse form universal values providing moral guidelines that represent a standard for people of different cultures and eras, which are associated with the ideals of justice and are timeless. Among the universal are cultural, social and moral values. The bulk of religious values form cultural ones in any modern society. Religious beliefs form inner culture of a person. Some religious values can be referred as social and include: meaningful (meaning of life, happiness), universal (life, health), values of interpersonal communication (benevolence), values of public recognition (hard work), democratic values (freedom of speech). In modern society among religious, social and moral (mercy, compassion) values can be distinguished. Religious values can be found within each subgroup of universal human values. The article interprets phenomenon of suffering in modern society, which is an integral component of any world religion and forms the category of value in Christianity. The analysis of suffering in the article was carried out along with the analysis of religious discourse - a special type of institutional communication that combines features of institutional-oriented and personal-oriented phenomenon. The article shows reasons for the occurrence and existence of suffering in any modern society, as well as approaches that exist in various religious systems (Christianity, Islam and Buddhism) to interpreting suffering, attitude to it, need and possibility to overcome it as well as linguistic means to express phenomenon of suffering in world religions.

World Christianity, ‘World Religions’ and the Challenge of Insider Movements

2020 ◽  
Vol 26 (1) ◽  
pp. 84-103
Author(s):  
Christian J. Anderson
Keyword(s):  
Religious Studies ◽  
World Religion ◽  
World Religions ◽  
Historical Series ◽  
Enlightenment Project ◽  
World Christianity ◽  
Other World ◽  
Religious Systems ◽  
The One ◽  
Insider Movements

While studies in World Christianity have frequently referred to Christianity as a ‘world religion’, this article argues that such a category is problematic. Insider movements directly challenge the category, since they are movements of faith in Jesus that fall within another ‘world religion’ altogether – usually Islam or Hinduism. Rather than being an oddity of the mission frontier, insider movements expose ambiguities already present in World Christianity studies concerning the concept of ‘religion’ and how we understand the unity of the World Christian movement. The article first examines distortions that occur when religion is referred to on the one hand as localised practices which can be reoriented and taken up into World Christianity and, on the other hand, as ‘world religion’, where Christianity is sharply discontinuous with other world systems. Second, the article draws from the field of religious studies, where several writers have argued that the scholarly ‘world religion’ category originates from a European Enlightenment project whose modernist assumptions are now questionable. Third, the particular challenge of insider movements is expanded on – their use of non-Christian cultural-religious systems as spaces for Christ worship, and their redrawing of assumed Christian boundaries. Finally, the article sketches out two principles for understanding Christianity's unity in a way that takes into account the religious (1) as a historical series of cultural-religious transmissions and receptions of the Christian message, which emanates from margins like those being crossed by insider movements, and (2) as a religiously syncretic process of change that occurs with Christ as the prime authority.

LES AXES DE LA CRÉATION ET LA NAISSANCE DE LʹIMAGINAIRE COMME LANGAGE MYTHIQUE

Trictrac ◽  
2016 ◽  
Vol 9 ◽  
Author(s):  
Liliana Danciu ◽  
Petru Adrian Danciu
Keyword(s):  
Sacred Space ◽  
Physical World ◽  
Spoken Word ◽  
Point Of View ◽  
Philosophical Approach ◽  
Starting Point ◽  
Written Form ◽  
The Creation ◽  
Religious Systems ◽  
Rich Spectrum

The axes of the creation and birth of the imaginary as a mythical language. Our research follows the relationships of the concepts that are taking into account creation on the double axis of verticality and horizontality. We highlight those symbolic elements which would later constitute the mythical language about the sacred space-temporality. Inside this space-temporality a rich spectrum of mythical images develops; images capable of explaining the relationships of the creation plans. Without a religious perception of the temporality, the conceptualization of the axis would remain a philosophical approach. Through our point of view, the two are born simultaneously. Thanks to them, creation can be imagined. The first “frozen” formula of the mystical human spirit can be thought, brought to a palpable reality, expressed in an oral and then a written form. Studied together, temporality (sacred or not) and space are permanently imagined together. For example, a loss of mundane temporality in the secret ecstasy that offers to the soul an ascending direction does not mean getting out of universal temporality, but of its mundane section. In the sacred space the soul relates to time. Even the gods are submitted by the sacred, Aeon sometimes being synonymous to destiny. The universal creator seems to evade every touch, but not consistently, only when he avoids the descent into its created worlds. In sacredness, time and space seem or become confused, both expressing the same reality, by the immediate swing from thinking to deed. The mythical imagery conceives the displacement in the primary space-temporality by the spoken word. So, for something to appear and live, the spoken word is required. Even the divine dream appears as a pre-word of a creator’s thought. The thought follows the spoken word, the spoken word follows the gestures which finally indicate the meanings of the creative act, controlling the rhythm of the creation days. These three will later be adapted through imitation in rite. We are now situated at the limit of the physical world, a real challenge for the mythical imagery. The general feature of the mythical expression on the creation of the material world is the state of the divinity’s exhaustion, most often conceptualized by sacrifice or divine fatigue. The world geography identifies with the anatomy of a self-gutted god. Practically, material creation is most likely the complete revelation of God’s body autopsy. As each body decomposes, everything in it is an illusion. An axial approach of the phenomenon exists in all religious systems. The created element’s origin is exterior, with or without a pre-existing matter, by a god’s sacrifice or only because it has to be that way. This is the starting point of the discussion on the symbolism of axiality as a reason for the constitution of the language of creation, capable of retelling the imaginary construction of myth in an oral and then written form.

scholarly journals A Comparison Between The Concept Of Meditation In Buddhism And Mur┐Qabah In Islam

2021 ◽  
Vol 20 (01) ◽  
Author(s):  
Souaad Muhammad Abbas
Keyword(s):  
Religious Tradition ◽  
Physical Discipline ◽  
Spiritual Journey ◽  
Spiritual Experiences ◽  
World Religions ◽  
Basic Part ◽  
Practice Meditation ◽  
Vital Component ◽  
Almost All ◽  
The Mind

Mysticism and the spiritual experiences that lie in mysticism in different world religions have always fascinated me, and a source of attraction to me. With regards to Islam and Buddhism, I believe that devotion to religious morals and duties is the key to reach contentment in life. Meditation is a vital component of almost all the religions whether revealed or non-revealed. It is a mental and a physical discipline by which the meditator strives to reach beyond the material world into the realm of the spiritual and divine world. Different religions adopt different forms of meditational techniques that emphasize on different goals. It can be union with the absolute as in Hinduism. Or it can be getting close to Allah as in Islam or to reach a highest bliss that lies beyond the mortal world that is Nirvana[i] in Buddhism, etc. It is also practiced outside the religious tradition for simply soothing and calming the mind. Many people practice meditation as a way to improve one’s mental, spiritual and also physical health. Whatever goals are sought through meditation, it is quite evident that meditation is related to spirituality and spirituality is a basic part of religion. In this article I have discussed some of the major concepts in the spiritual journey of meditation in both the disciplines and compared between them.

scholarly journals Fantastic theology of Robert Sheckley: A pseudo-secular world

2020 ◽  
pp. 167-176
Author(s):  
S.V. Ryazanova
Keyword(s):  
Spiritual Development ◽  
Image Of God ◽  
Consumer Society ◽  
Formal Similarity ◽  
Value System ◽  
Fantastic Literature ◽  
Cultural Phenomenon ◽  
Religious Systems ◽  
The Individual ◽  
The Image Of God

The article considers one of the views on God existing within the modern Western literary tradition and out-side of religious systems. The image of God was chosen as a cultural phenomenon relevant for interpretation, which exists both in religious and secular discourse. The research involved the creative heritage of Robert Sheck-ley – one of the most popular authors of fantastic literature in the mid-20th century. The analysis was based on fantastic tales, since they provide the opportunity to prove all strategies for social behaviour, as well as different views on life. The image of God created by Sheckley was reconstructed using intertextual analysis, which helps identify original mythological and religious narratives and individual allusions. This provides the opportunity to define the features of Sheckley's individual fantastic theology and find the reasons for using the image of God in secular literature. The analysis revealed that the used religious names, denominations and plots bear only formal similarity with the traditional ones. They are used and interpreted arbitrarily. God is interpreted as being anthro-pomorphic, pragmatic, partial and not interested in the fate of his creation. Communication with God is described as commercialised and is built on the model of the consumer society. The works of Sheckley indicate the possibil-ity and necessity of contact between the man and God with the obligatory personal participation of the individual. The American writer creates texts that are modernised in terms of the plot using traditional Christian ideas about the spiritual development of people and the need to preserve the Christian value system as a universal one. In this connection, Sheckley offers possible behavioural models for the created image of God.

Simmels Philosophie des Geldes und die Folgen

2015 ◽  
Vol 2015 (1-2) ◽  
pp. 143-158 ◽  
Author(s):  
Annika Schlitte
Keyword(s):  
Philosophical Approach ◽  
Cultural Symbols ◽  
Cultural Phenomenon ◽  
Philosophy Of Culture ◽  
Symbolic Method

The paper aims at highlighting the importance of Simmel’s Philosophy of Money for his philosophical approach. First, the text discusses how money is not only explicitly under-stood as a cultural phenomenon but even serves as the prototype of cultural symbols. Second, the paper examins how Simmel develops a »symbolic« method from his analysis of money, which he uses for a new understanding of philosophy as philosophy of culture.

RELIGIOUS VALUES AND HUMAN RIGHTS: FEATURES OF CORRELATION

2020 ◽  
Vol 15 (1) ◽  
pp. 17-20
Author(s):  
Iryna Kondratieva
Keyword(s):  
Human Rights ◽  
Human Person ◽  
Religious Tradition ◽  
Religious Values ◽  
International Human Rights Law ◽  
World Religions ◽  
Universal System ◽  
Religious Traditions ◽  
Religious Vision ◽  
Norms And Values

The features of understanding nature and essence of human rights in different religions, specific of intercommunication of traditional religious values and human rights in the context of modern realities are considered in the article. The author analyzed the religious conceptions of human rights (on the examples of world religions) in their correlation with the existent approaches to the problems of human rights which have liberal basis and find their reflection in international documents and decisions of competent international institutes. It is determined that the problem of contradictory interrelation of religious ideas, norms and values and human rights in the context of modern realities is at the intersection of research interests of representatives of different spheres of religious, humanitarian and law knowledge. The basic values of the world's leading religious traditions play a significant role in shaping a kind of universal system of human rights. At the same time, the world religions pay close attention to the development of their own conceptions of human rights, which correlate accordingly with modern liberal theories of human rights. Religious doctrines in this context differ in some important aspects, the basic principles of existing religions often do not coincide due to several fundamental points, such as the religious traditions of individual regions. The relationship between religion beliefs and human rights in Europe is dynamic and sometimes are going through appropriate transformations. This evolution is connected, in particular, with the formation of the concept of human rights in its liberal version. Religious vision of the basic rights of human person is based primarily on the fundamental religious principles of a religion. At the same time, modern religious conceptions of human rights are sometimes a kind of reaction to liberal versions of the interpretation of this issue. As a result, religious interpretations of human rights show a certain correlation with a range of important provisions of international human rights law, and religious concepts emphasize the differences, the uniqueness of the vision of human rights inherent in a particular religious tradition. The article emphasizes that there is no single religious view of human rights, more often it is about specific religious, confessional approaches to this problem, with existing differences in different religious traditions.

Martyrdom, Self-Sacrifice, and Self-Immolation

2018 ◽  
Keyword(s):  
Religious Tradition ◽  
Status Quo ◽  
World Religions ◽  
Religious Traditions ◽  
The Core ◽  
Branch Davidians ◽  
The Status ◽  
Self Harm ◽  
Self Immolation

Suicide in the forms of martyrdom, self-sacrifice, and self-immolation is mired in controversies regarding religious roots, nomenclature, motives, and valor. Although the admiration ebbs and flows, at least some idealization of such elective deaths is discernible in every religious tradition treated in this volume. Traditional support ranges from tales of ascetic heroes who conquer personal passions to save others by dying, to tales of righteous warriors who suffer and die valiantly while challenging the status quo. While the lionization of elective death is a persistent theme in world religions, just as persistent are disputes about the core notions that justify it, such as altruism, heroism, and religion itself. This volume offers critical analyses by renowned scholars with the literary and historical tools to tackle the contested issue of religiously sanctioned suicide. Three chapters treat contemporary phenomena with disputed classical roots (chapters on Salafist Jihadists, on the Liberation Tigers of Tamil Elam, and on the Branch Davidians and Heavens' Gate), while eleven focus on classical religious literatures which variously celebrate and disparage figures who invite self-harm to the point of corporeal death (chapters on Jewish, Christian, Islamic, Sikh, Tamil, Hindu, Jain, Buddhist, and Daoist traditions, as well as on their diverse branches and special expressions). Overall, the volume offers astute scholarly insights which counter the axiom that religious traditions simply and always embrace life at any cost.

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