being religious
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2021 ◽  
Author(s):  
◽  
Thomas Dravitzki

<p>Research in the last 30 years has shown that young people have been increasingly turning away from religion during the period of emerging adulthood, despite the benefits that religious people experience. The present hermeneutic phenomenological study explored the meaning of young adults’ experiences of being religious in a New Zealand tertiary education setting. Phenomenological interviewing was used to capture the experiences of 10 religious students, including how they practise their religion and what they believe, with the aim of developing a deeper understanding of what being religious meant for them. An interpretative phenomenological analysis (IPA) of the findings showed that being religious meant: having a relationship with God, being different to one’s secular peers, experiencing challenges, and that being religious was ultimately constructive. Many of the students experienced challenges to their religious beliefs and identities from fellow students, teachers and at an institutional level. The benefits of being religious outweighed the challenges and included: praying being therapeutic, religion providing support and helping define the students’ life purpose and identity. The implications of the study are discussed in relation to raising awareness about the importance of mutual respect, moving beyond religious tolerance to fully inclusive education and improving the integration of religious students in tertiary environments through curricular and co-curricular activities and programmes. Recommendations for future research include a greater focus on assessing the extent of the challenges religious tertiary students’ experience, and examining whether students of particular religious traditions experience unique challenges and benefits.</p>


2021 ◽  
Author(s):  
◽  
Thomas Dravitzki

<p>Research in the last 30 years has shown that young people have been increasingly turning away from religion during the period of emerging adulthood, despite the benefits that religious people experience. The present hermeneutic phenomenological study explored the meaning of young adults’ experiences of being religious in a New Zealand tertiary education setting. Phenomenological interviewing was used to capture the experiences of 10 religious students, including how they practise their religion and what they believe, with the aim of developing a deeper understanding of what being religious meant for them. An interpretative phenomenological analysis (IPA) of the findings showed that being religious meant: having a relationship with God, being different to one’s secular peers, experiencing challenges, and that being religious was ultimately constructive. Many of the students experienced challenges to their religious beliefs and identities from fellow students, teachers and at an institutional level. The benefits of being religious outweighed the challenges and included: praying being therapeutic, religion providing support and helping define the students’ life purpose and identity. The implications of the study are discussed in relation to raising awareness about the importance of mutual respect, moving beyond religious tolerance to fully inclusive education and improving the integration of religious students in tertiary environments through curricular and co-curricular activities and programmes. Recommendations for future research include a greater focus on assessing the extent of the challenges religious tertiary students’ experience, and examining whether students of particular religious traditions experience unique challenges and benefits.</p>


2021 ◽  
Vol 21 (2) ◽  
pp. 415-435
Author(s):  
Supriyanto Supriyanto

Abstract: Human dualism is a debatable philosophical concept in various schools of philosophy. Through their leading thinkers, Greek philosophy, Western philosophy, and Islamic philosophy have contributed to the debate in the discourse of human dualism. Zaki Naquib Mahmud, an Egyptian rationalist philosopher, opposed the previous philosophers' dichotomous concept of human dualism. This article describes the conceptual correlation of Zaki Naquib Mahmud's dualism with religious moderation. Through a literature review of Zaki Naquib Mahmud's work, the results showed that (1) Zaki tended to reject the dichotomous thought of human dualism; (2) the implication of the rejection was the conceptual distinction between religion, being religious and religious knowledge; and (3) the inclusive awareness of the three concepts could extend a more moderate understanding in strengthening the concept of religious moderation philosophically.الملخص: مازالت الثنائية الفلسفية حول البشرية موضوع نقاش حار لدى المدارس الفلسفية المختلفة. قد ساهمت الفلسفة اليونانية والغربية والاسلامية على ايدي مفكريهم الرائدين اسهامات كبيرة في هذا البحث. قد عارض زكي نجيب محمود ، الفيلسوف العقلاني المصري ، مفهوم الثنائية البشرية الكلاسيكية من الفلاسفة القدماء. يجد هذا المقال العلاقة الفعالة بين ثنائية زكي نجيب محمود ومفهوم الوسطية الدينية. من خلال القراءة لاعمال زكي نجيب محمود نستنتج من هذه الدراسة ما يلي : (1) يميل زكي إلى رفض فكرة الثنائية المقسمة للازدواجية البشرية. (2) يؤدي هذا الرفض من زكي الى التفرقة بين مفهوم الدين والتدين والعلم الديني. (3) ويتولد من الوعي الصحيح بمعاني هذه الثلاثة الاعتدال والتوسط في إدراك المفاهيم الدينية، ويقوي فلسفيًا الوسطية الدينية الاسلامية.Abstrak: Dualisme manusia menjadi konsep filosofis yang terus menjadi bahan perdebatan dalam berbagai aliran filsafat. Filsafat Yunani, Filsafat Barat dan Filsafat Islam turut serta menyumbang perdebatan dan berkontribusi dalam diskursus dualisme manusia melalui para pemikir unggulannya. Zaki Naquib Mahmud, seorang filsuf rasionalis Mesir menentang konsep dualisme manusia yang dikotomis dari para filosof terdahulu. Artikel ini mendeskripsikan korelasi konseptual dualism manusia Zaki Naquib Mahmud dengan moderasi beragama. Melalui kajian kepustakaan terhadap karya Zaki Naquib Mahmud, hasil penelitian ini adalah (1) Zaki cenderung menolak pemikiran dualisme manusia yang dikotomis; (2) implikasi dari penolakan tersebut adalah pembedaan konseptual antara agama, beragama dan ilmu agama; dan (3) kesadaran terhadap pembedaan makna dari ketiga konsep tersebut dapat melahirkan pemahaman yang cenderung moderat karena adanya kesadaran inklusif sehingga memperkuat secara filosofis terkait dengan konsep moderasi beragama.


2021 ◽  
Author(s):  
Donny Paskah Martianus Siburian

Abstract: In the 4.0 era information has been transforming much faster and influence daily interactions. Based on social recent phenomenon people were not giving interst to utilize this opportunities to look for the truth instead of prioritizing emotions, preferences to justifying. This social atmosphere absolutely reduce the essential meaning of the ‘truth’ it self. The 'turh' and 'untruth' can not be seen clearly no longer. The capability to analyze by clear mind of intellect as one of the value of being religious human has been paralyzed. The truth is claimed by like or dislike to something. How religion especially Christianity has it’s crucial functions as a social intstitution by its value reduce the negative impacts of this phenomenon will be provide in this paper.Abstrak: Realitas Kemajuan Informasi dalam keseharian memperlihatkan bahwa masyarakat kian mengedepankan emosi, preferensi, rasa dan selera dalam berpendapat, berargumentasi dan bahkan menjustifikasi daripada mengedepankan akurasi fakta, ketepatan data, dan kesahihan informasi. Atmosfer kehidupan sosial seperti ini mereduksi perbedaan antara like-dislike dan benar-salah menjadi demikian tipis. Alih-alih menjalani proses nalar yang panjang dan melelahkan, masyarakat cenderung tergesa-gesa mengklaim sesuatu yang disukainya sebagai kebenaran, sebaliknya tergesa-gesa menganggap salah atau sesat sesuatu yang dibenci/tidak disukai. Ketertarikan untuk menganalisa dengan kemampuan intelaktual menurun. Bagaimana agama sebagai pranata, khususnya agama Kristen dengan nilai-nilai yang khas mamainkan peran yang krusial pada fenomena demikian akan di bahas dalam tulisan ini.


Author(s):  
Marjuki Duwila ◽  
Roisul Habib

This article contains the concepts of integrating Islamic education and science in the world of education today in order to reduce a conflict between general science and religious knowledge in Indonesian education institutions.  Currently the phenomenon of you being religious, many feel dissatisfied with the modern era that was happening so that there are still many religious people who openly reject modernity and miss the Islamic world that once triumphed in the past then applied in the current era with the aim of improving the problems that occur today. Besides that, there are also modernists who reject the existence of religion in the public sphere because religion has a dogmatic and closed mindset. Apart from that, Amin Abdullah was one of the figures who are trying to take a middle line to bring together scientists and clergy by using the idea of ​​integration-interconnection as  foundation in carrying out reforms in the world of education


Author(s):  
Muhammad Hafiz Abd Rashid ◽  
Muhammad Iskandar Hamzah ◽  
Aida Azlina Mansor ◽  
Syukrina Alini Mat Ali

2021 ◽  
Vol 11 (34) ◽  
pp. 237-247
Author(s):  
Cleia Do Nascimento Santos ◽  
Celia Pereira Caldas ◽  
Priscila Cristina da Silva Thiengo de Andrade ◽  
Mirian Da Costa Lindolpho ◽  
Selma Petra Chaves Sá ◽  
...  

Objetivo deste estudo foi investigar a percepção e o enfrentamento do processo de envelhecimento pela mulher religiosa consagrada. Método: pesquisa descritiva, qualitativa. Foram realizadas 32 entrevistas semiestruturadas e analisadas segundo a sistematização de conteúdo temático-categorial. Resultados: emergiram três categorias: 1) “envelhecimento”, que se desdobra em três subcategorias: a percepção do envelhecimento; a negação do processo de envelhecimento e o enfrentamento do processo de envelhecimento; 2) “vida religiosa”, que possui duas subcategorias: missão/ser religiosa e oração: a conexão com Deus; 3) “cuidado”, que se divide nas subcategorias: a realidade do cuidado e; como deveria ser o cuidado realizado. Conclusões: As mulheres religiosas consagradas necessitam de um cuidado humanístico e não apenas biomédico. Os profissionais que as atendem precisam respeitar suas histórias de vida e avaliar a possibilidade de continuidade de sua missão, adaptando sua vida de serviço à suas possibilidades funcionais e cognitivas.Descritores: Envelhecimento, Mulher, Freira, Enfermagem. The aging of religious women (nuns): implications for nursingAbstract: The focus of this study was to investigate the perception and coping with the aging process by consecrated religious women. Method: descriptive, qualitative research. 32 semi-structured interviews were carried out and analyzed according to the systematization of thematic-categorical content. Results: Three categories emerged: 1) “aging”, which is divided into three subcategories: the perception of aging; the denial of the aging process and facing the aging process; 2) “religious life”, which has two subcategories: mission/being religious and prayer: the connection with God; 3) “care”, which is divided into the subcategories: the reality of care and; how care should be performed. Conclusions: Consecrated religious women need humanistic and not just biomedical care. The professionals who assist them need to respect their life stories and evaluate the possibility of continuing their mission, adapting their service life to their functional and cognitive possibilities.Descriptors: Aging, Woman, Nun, Nursing. El envejecimiento de las religiosas (monjas): implicaciones para la enfermeríaResumen: El objetivo de este estudio fue investigar la percepción y el enfrentamiento del proceso de envejecimiento por parte de las religiosas consagradas. Método: investigación descriptiva, cualitativa. Se realizaron 32 entrevistas semiestructuradas y se analizaron según la sistematización de contenido temático-categórico. Resultados: surgieron tres categorías: 1) “envejecimiento”, que se divide en tres subcategorías: la percepción del envejecimiento; la negación del proceso de envejecimiento y afrontar el proceso de envejecimiento; 2) “vida religiosa”, que tiene dos subcategorías: misión/ser religioso y oración: la conexión con Dios; 3) “cuidado”, que se divide en las subcategorías: la realidad del cuidado y; cómo se debe tener cuidado. Conclusiones: Las religiosas consagradas necesitan cuidados humanistas y no solo biomédicos. Los profesionales que les asisten deben respetar sus historias de vida y evaluar la posibilidad de continuar su misión, adaptando su vida útil a sus posibilidades funcionales y cognitivas.Descriptores: Envejecimiento, Mujer, Monja, Enfermería.


Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 152
Author(s):  
Lisa Maria Franke

Academic research on Islam in Egypt often focuses on the entanglement of religion and politics, mostly analysed with regard to public spaces. This article seeks to nuance the focus on pious activism and the idea that Islam is dominating everyday life in Egypt by taking individuals’ intimate non-religious perspectives into consideration. This research on individual pieties, on being religious and doing being religious, especially opened up the worlds of individuals who are different. Drawing on fieldwork with young Alexandrians this article considers the subtle voices that are currently becoming increasingly louder, which hint at tendencies away from mainstream Islam and express alternative options and different versions of belief. These silent, and often silenced, voices are heard only under exceptional circumstances, because they often coincide with criticism of present social and political conditions. Criticism that mixes religious, social, and political content is almost impossible to express publicly in Egypt. By focusing on these narratives, this article tries to understand the relationship between criticism of Islam and processes of individualization. In addition, it seeks to analyse these narratives in order to explore the dynamic character of the self in the realm of religiosities and non-religiosities.


2021 ◽  
pp. 27-55
Author(s):  
Nancy T. Ammerman

This chapter shows that non-affiliation means different things in different cultural contexts and among people with different social resources. Some religious traditions, such as Judaism, do not make affiliation central, so non-affiliation matters less. Similarly, many immigrants come from places where belonging and belief are not typical ways of being religious. Not all “nones” are alike. Nor are less well-off nones like the more privileged non-affiliates often imagined. Using the Faith Matters Survey, this chapter shows that less highly educated nones are more likely to hold religious folk beliefs and less likely to be politically liberal, for example. But most important is that the people who are at the bottom of the status hierarchy are—if they are also unaffiliated—more pessimistic, less trusting, less engaged in their communities, and less empowered. They may even be less healthy. The absence of religious ties exacerbates the effects of being on the social and economic margins.


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