The Impacts of Globalization on Mental Disorders: An Effective Solution From Islamic Perspective

2012 ◽  
Vol 8 ◽  
pp. 477-490
Author(s):  
Abdul Latif Abdul Razak
Keyword(s):  
Mental Disorders ◽  
Religious Beliefs ◽  
Daily Life ◽  
Psychological Problems ◽  
Developmental Changes ◽  
Effective Solution ◽  
Beliefs And Practices ◽  
Islamic Perspective ◽  
The World ◽  
Meaning And Purpose

Nowadays, the world in general is witnessing the frightening increase of psychological problems.  This is due to the fast developmental changes brought by globalization and the marginalization of religion. Secular and irreligious psychological approaches which reject the spiritual aspects of man could not resolve the problems.  Religion with its beliefs and practices guarantees the best and effective solutions to the problems. The challenge is how to apply those religious beliefs and practices in remedying those psychological problems. This requires right understanding of religious concepts and principles and the internalizations of these principles into daily life.  This paper tries to embark upon discourse on the true understanding of the nature of man, his uniqueness compared to animal, and the meaning and purpose of his life.  This true understanding of the nature of man leads to the understanding of the root causes of the problems and not the symptomatic ones.  Consequently, the proper remedy can be given to cure these illnesses. 

Understanding a “Broken World”

2018 ◽  
Author(s):  
Dianna Bell
Keyword(s):  
Climate Change ◽  
Religious Beliefs ◽  
Environmental Changes ◽  
Field Research ◽  
Beliefs And Practices ◽  
Political Ideas ◽  
Religion And Ethics ◽  
The World ◽  
Broken World

The chapter and the Mali field research it is based on reveal how Muslim subjects in Mali encounter climate change and respond to it with a fascinating and creative blend of religious and political ideas. Ethnographic anecdotes relate the environmental changes that people in Ouélessébougou have confronted during their lifetimes and illustrate how residents dealt with the causes of climate change. In southern Mali, residents’ religious beliefs and practices played a central role in their interpretations of climate change and their criticisms of the moral state of the world in their blend of politics, religion, and ethics to assess causality and find meaning in chronic, climate-change-related drought.

Dumping Sites, Witches and Soul-Pollution

2018 ◽  
Vol 22 (1) ◽  
pp. 84-103
Author(s):  
Abamfo Ofori Atiemo
Keyword(s):  
Public Opinion ◽  
Religious Beliefs ◽  
Management Practices ◽  
Electronic Waste ◽  
Religious Studies ◽  
Future Generations ◽  
Theological Ethics ◽  
Beliefs And Practices ◽  
The World ◽  
African Context

Abstract The generation of waste and how to manage it pose challenges to municipal and district authorities in many parts of the world. In the African context, poverty, bad management practices, and increasing consumerist culture have conspired to render the situation even more complex. Complicating the situation further is the addition of synthetic and electronic waste, non-biodegradable and, in several cases, hazardous. Drawing on personal first hand experiences in Ghana from the perspective of a pastor and a scholar of religious studies, the author reflects on contemporary waste and its (mis)management in Africa and how these affect the dignity and security of present and future generations. He draws on relevant theological motifs from Christianity and indigenous African religious beliefs and practices as well as insights from sociology and eco-theological ethics to analyse the challenge and explore ways in which African Christian public opinion may be mobilized to help address the challenge.

scholarly journals "Hinduism" and the History of "Religion": Protestant Presuppositions in the Critique of the Concept of Hinduism

2003 ◽  
Vol 15 (4) ◽  
pp. 329-353 ◽  
Author(s):  
Will Sweetman
Keyword(s):  
Religious Beliefs ◽  
Beliefs And Practices ◽  
History Of Religion ◽  
The World ◽  
History Of

AbstractThe claim that Hinduism is not a religion, or not a single religion, is so often repeated that it might be considered an axiom of research into the religious beliefs and practices of the Hindus, were it not typically ignored immediately after having been stated. The arguments for this claim in the work of several representative scholars are examined in order to show that they depend, implicitly or explicitly, upon a notion of religion which is too much influenced by Christian conceptions of what a religion is, a conception which, if it has not already been discarded by scholars of religion, certainly ought to be. Even where such Christian models are explicitly disavowed, the claim that Hinduism is not a religion can be shown to depend upon a particular religious conception of the nature of the world and our possible knowledge of it, which scholars of religion cannot share.

Expansion

2017 ◽  
Author(s):  
Asonzeh Ukah
Keyword(s):  
Religious Beliefs ◽  
Free Market ◽  
Church Of God ◽  
Religious Authority ◽  
Christian Church ◽  
Beliefs And Practices ◽  
The World ◽  
And Migration

Religions expand via many pathways, including mission activities, transmission of faith, conversion of non-members, and the constitution of new communities of believers. They also expand through military conquest, revival, and migration. Religions may expand geographically or doctrinally and ritually. In both ways, mission and revival activities are important strategies of expansion, which often incorporate migration and mobility of religious believers and preachers. Technologies of transportation and communication as well as a free market of goods and beliefs facilitate religious expansion. The Muslim group Tablīghī Jamā’at, founded in India in 1927, exemplify religious expansion by revival; while the Christian group Redeemed Christian Church of God, founded in Nigeria in 1952, illustrate religious expansion by evangelism. Increased democratization of religious authority means that believers generally, rather than leaders, are taking up the responsibility of spreading religious beliefs and practices around the world.

The religious background to Max Weber

1984 ◽  
Vol 21 ◽  
pp. 393-407
Author(s):  
Norman Stone
Keyword(s):  
Early Modern ◽  
Religious Beliefs ◽  
Max Weber ◽  
Daily Life ◽  
Protestant Ethic ◽  
Early Modern Europe ◽  
Beliefs And Practices ◽  
Religious Background ◽  
Good Question ◽  
The Individual

It is easy to vulgarize Max Weber. His assertion that ‘the Protestant Ethic’ was related to capitalism could be, and was, taken to mean that Protestantism was about money whereas Catholicism was about parasitism. Weber himself stoutly denied that any such vulgarization was legitimate. He himself could not see any sense in going through religious documents of early modern Europe with a view to finding out what the various divines had to say on economic subjects: on the contrary, he stressed that ‘Of course our concern is not with what was officially and theoretically laid down in moral compendia of the age … but rather with something quite different—the secular translation (Ermittlung) of the psychological forces, created by religious beliefs and practices, which gave directions for the conduct of one’s life and held the individual to them’. Did Protestantism and Catholicism vary on the ground, in daily life, and especially in economic affairs? It was a good question, and, for the literature and research it generated, one of the most important ones of this century.

scholarly journals Islamic Perspective on Existence of Sports Value

2019 ◽  
Vol 2 (3) ◽  
pp. 85
Author(s):  
Mimi Haetami
Keyword(s):  
Daily Life ◽  
Human Life ◽  
Point Of View ◽  
General Knowledge ◽  
Human Being ◽  
Religious Knowledge ◽  
Islamic Perspective ◽  
Philosophy Of Life ◽  
The World ◽  
Or Practice

Islam, in the view of several nations, especially the western orientalists, who regard Islam as a barrier in the mission of civilization, especially secularist ideologies, have succeeded in trapping Muslim societies into the wrong paradigm in the implementation or practice of religion. This ideology makes a dichotomy in thought for adherents of Islamic teachings by providing an understanding of the separation of the principle of life between the world and the hereafter, general knowledge with religious knowledge, between the physical and spiritual realm. Even though the two are a unified whole and inseparable. Because the presence of religion is a refinement in all dimensions of human life. The formation of a mindset that for someone who wants to succeed in his life, then there is no need to run a world case. Vice versa. Though both are running in balance and together. Al-Quran gives a clear picture, even has become a prayer in daily life as written; "Robbanaa aatina fiddunya hasanah, wafi aahiroti hasanah, waqinaa adzaa bannar" [O Lord, we give goodness to the world and the hereafter and save us from painful adzab]. In connection with the foregoing, sport, which is part of the secularist insulating solution from the point of view of values, is the philosophy of life of every human being.

Phenomenology of religion

2018 ◽  
Author(s):  
Merold Westphal
Keyword(s):  
Religious Beliefs ◽  
Philosophy Of Religion ◽  
Religious Life ◽  
Scientific Objectivity ◽  
Beliefs And Practices ◽  
The World ◽  
Phenomenology Of Religion ◽  
Descriptive Approach ◽  
Mode Of Being ◽  
Religious Differences

The phenomenology of religion is a descriptive approach to the philosophy of religion. Instead of debating whether certain religious beliefs are true, it asks the question ‘What is religion?’ It seeks to deepen our understanding of the religious life by asking what (if anything) the phenomena we normally take to be religious have in common that distinguishes them from art, ethics, magic or science. Since the search for what is common presupposes difference and brings to light an astonishing array of divergent beliefs and practices, the quest for the essence of religion unfolds quite naturally into questions of typology ‘What are the most illuminating ways of classifying religious differences?’ Sometimes the phenomenology of religion is motivated by a desire for quasi-scientific objectivity, combined with at least a soft scepticism about metaphysical speculation; if we cannot decisively resolve the metaphysical mysteries of life, people with this approach argue, at least we can give an unbiased description of those interpretations of the world we normally designate religious. At other times the phenomenology of religion has a more existential orientation: whether or not our arguments can settle questions about the ultimate shape of being, we have to choose our own mode of being-in-the-world; and if we are to decide intelligently whether or not to be religious, we need to be as clear as we can about what it means to be religious – ineluctable uncertainty may make faith something of a leap, but the leap need not be blind.

Phenomenology of religion

2018 ◽  
Author(s):  
Merold Westphal
Keyword(s):  
Religious Beliefs ◽  
Philosophy Of Religion ◽  
Religious Life ◽  
Scientific Objectivity ◽  
Beliefs And Practices ◽  
The World ◽  
Phenomenology Of Religion ◽  
Descriptive Approach ◽  
Mode Of Being ◽  
Religious Differences

The phenomenology of religion is a descriptive approach to the philosophy of religion. Instead of debating whether certain religious beliefs are true, it asks the question ‘What is religion?’ It seeks to deepen our understanding of the religious life by asking what (if anything) the phenomena we normally take to be religious have in common that distinguishes them from art, ethics, magic or science. Since the search for what is common presupposes difference and brings to light an astonishing array of divergent beliefs and practices, the quest for the essence of religion unfolds quite naturally into questions of typology ‘What are the most illuminating ways of classifying religious differences?’ Sometimes the phenomenology of religion is motivated by a desire for quasi-scientific objectivity, combined with at least a soft scepticism about metaphysical speculation; if we cannot decisively resolve the metaphysical mysteries of life, people with this approach argue, at least we can give an unbiased description of those interpretations of the world we normally designate religious. At other times the phenomenology of religion has a more existential orientation: whether or not our arguments can settle questions about the ultimate shape of being, we have to choose our own mode of being-in-the-world; and if we are to decide intelligently whether or not to be religious, we need to be as clear as we can about what it means to be religious – ineluctable uncertainty may make faith something of a leap, but the leap need not be blind.

Psychology from Egyptian, Arab, and Islamic Perspectives

1997 ◽  
Vol 2 (4) ◽  
pp. 356-365 ◽  
Author(s):  
Fouad A-L.H. Abou-Hatab
Keyword(s):  
Professional Identity ◽  
21St Century ◽  
The West ◽  
Islamic Perspective ◽  
National Heritage ◽  
Western Psychology ◽  
The World ◽  
The One

This paper presents the case of psychology from a perspective not widely recognized by the West, namely, the Egyptian, Arab, and Islamic perspective. It discusses the introduction and development of psychology in this part of the world. Whenever such efforts are evaluated, six problems become apparent: (1) the one-way interaction with Western psychology; (2) the intellectual dependency; (3) the remote relationship with national heritage; (4) its irrelevance to cultural and social realities; (5) the inhibition of creativity; and (6) the loss of professional identity. Nevertheless, some major achievements are emphasized, and a four-facet look into the 21st century is proposed.

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