religion

The purpose of this study is to analyze the descriptive descriptive causes of youth's deviance and deviation from religion, and ways to get out of it based on verses and narratives. The results of this study indicate that this problem is not caused by the essence of religion, but rather by causes such as inadequate presentation of religion, incompatibility of religion with reason and science, poverty, psychosis, environment, epistemic weakness, and so on. The Holy Quran as a comprehensive set of scriptures and traditions of the Prophet (peace be upon him) has offered many solutions such as strengthening the faith, purifying the environment, careful selection of comrades, and so on.

The transmission of values in a country like Iran, which has a society and political system based on religion, has a twofold importance. Cinema in our country can be improved by localizing it - as one of the most basic and most impressive media of the modern world- based on the Islamic Revolution values and principles. It is evident that the continuous monitoring and evaluation of products in this area becomes more serious. The present study is an attempt to analyze the content of one of the cinematic products and evaluate different dimensions of religiosity used in it. By making use of the five dimension model of religiosity of Glock and Stark (doctrinal, ritual, experiential, cognitive, and the one related to outcome) and by implementing the quantitative content analysis, the thrust of this research is to evaluate the dimensions and categories of religiosity used in the "The Gold and the Copper" movie through a descriptive-analytic approach. The main question of the article is: What dimensions of religiosity lie in this film and how have they been reflected in it? The results illustrate that the ritual and doctrinal dimensions (45/7% and 29/5% respectively) have the highest degree of contribution of the religious categories used in the film, while the cognitive dimension has the lowest degree (7%).

As Human Rights are supposed to be equal for all human beings leaving any social differences away there must be ways found to educate the population in Human Rights matters. One of the ways for Human Rights education is Religion. Religion is the link between the people of one society that does not care for social and educational differences. There is no need for high education to believe and to confess to a religion. But also in times of insecurity, e.g. wars or catastrophes, people tend to be more religious than in times of peace and are seeking help and moral advice from their religious leaders. <br />By attending religious ceremonies people get informed not only about religious matters but also about political ones as religious institutions are also a place for exchanging knowledge. An important role plays the religious leader as he can have a great influence esp. on the masses with lower education. By using effective methods he can contribute to implementing Human Rights in society. As there are already different methods of intercultural training on Human Rights affairs existing I would like to explain how, in analogy to that, an inter-religious training on Human Rights Affairs, esp. anti-discrimination, could work. The basis is the anti-bias concept which was originally developed in South Africa and which aims at the general removal of discrimination like sexism, racism, north-south-hierarchy, etc. The focus is on the sensibilization of oneself and starting a life-long-learning process of living aware of existing prejudices and developing tolerance in society. The anti-bias concept starts working directly at the mechanism of discrimination and is therefore useful and appropriate for the pedagogical fields which include religious institutions. The religious leader is enabled by this training to work with groups, e.g. children and adults or men and women, and lead those people to their emotional self-experience. Developing on this, non-discriminating conducts for the personal life- and the working situation is produced. Religion that works together with the anti-bias method shows how many chances a society has with less discrimination for all and helps finally to implement Human Rights.

Peaceful co-existence is a universal but elusive aspiration. Despite the search for tools to create a peaceful world, conflict remains between nations and within nations. The fostering of peace is a question to which scholars, religious leaders and politicians put their minds, but despite this attention the paradox remains that there is little evidence that local and global conflict have subsided. Ideally the key to providing solutions can be found in the tenets of the world’s major religions and cultural traditions and in the musing of some of the great philosophy voices of past and modern times. Regrettably these tenets are often absent in education systems where there are limited endeavours to encourage young people to think locally and globally about social justice, peace and human rights. Many of the current ways of imparting knowledge of human rights and peace are limited, with the emphasis on the legal aspect alone and on international instruments such as the Universal Declaration of Human Rights (UDHR). Although the UDHR is an inspiring document given that its creation stemmed from a commitment to all humanity, its uncritical acceptance negates the critiques about western dominance. Arguably, unless humankind can find a way to grapple with the tension between universal and relativist approaches to human rights by acknowledging diversity, the search for peace and social justice will be limited. This paper contemplates the creation of human rights understandings beyond legal constructs to explore how human rights concepts can be invoked through education to reduce ignorance, prejudice, religious intolerance and fear that detracts from the goal of peaceful co-existence. It explores the question of responsibility to ‘the other’, a form of responsibility that is not apparent in the clash of cultures and the conflict between nations. The paper suggests a schema for human rights understandings based on philosophical, political, historical, anthropological, legal and practical approaches to human rights. This includes forging the connection between theory and practice; engaging in critical pedagogy through a process of collaborative dialogue and inquiry; being familiar with the historical origins of human rights and their application; and understanding that concepts of human rights are found in every cultural and religious tradition.  In advocating such a schema it draws on examples that present barriers and prospects and in so doing outlines the endeavours that take place in the inter-disciplinary Master of Human Rights program at Curtin University in Australia as a model that may be adaptable to other contexts. The paper concludes by suggesting practical ways in which the schema could be enacted including through a lifetime educational commitment to human rights through historical and philosophical understandings, inter-faith dialogue and cultural exchanges.

Background: No doubt, A. J. Ayer is one of the contemporary philosophers who has unorthodox ideas in the domain of religion and ethics. In the domain of epistemology, Ayer believed that failure of “analysis” or “empirical proof” will lead to the meaninglessness of the proposition. Thus conceived, theological propositions are nonsensical while moral propositions are mere expression of feelings and then both of them are considered to be meaningless. Conclusion: The author believes that a major part of the ideas of Ayer is derived from such analytic philosophers as Russell and Early Wittgenstein. The objective of the present essay is the demonstration of the latter claim through the study and explication of the religious and moral ideas of Ayer. This essay is written based on the method of documentation and analysis. Among the results of this essay, one can refer to the demonstration of the deep influence of Russell and Early Wittgenstein on the religious and moral ideas of A. J. Ayer.

In this article, the author is trying to problematize the concept of critique in Critical Theory by arguing that we need to go beyond the traditional parameters of the Critical Theory Canon as defined by Euro-Atlantic historiographers and critical social theorists. But in order to achieve this goal the author has attempted to demonstrate alternative approaches in conceptualizing complexities of social reality by employing the concept of Istehmar as defined by Ali Shariati. What does Istehmar mean? How does Shariati articulate this concept in sociological fashion? How is this concept different than classical concepts such as anomie, alienation and disenchantment?

A conflict can involve anything from a personal disagreement between two people to the emergence of a world war. When a conflict arises, a combination of the main components of geopolitics (geography, politics and power) plays a role in its formation. Thus, the roots of the conflict can be explained in the frame of the principles of geopolitics. Most of the conflicts in Africa occur in 0-15 degrees north. The current study is a work of “basic research”. In terms of nature and method, it is “descriptive” and in terms of attitude, it falls in the category of “descriptive-analytic” research. Data gathering was done by a documentary method and through consulting library resources. The data analysis method was qualitative. The research set out to find an answer to the following question: “From a geopolitical point of view, which factors affect interstate and intrastate conflicts in circle 0 to 15th parallel north of Africa?” The current study has explained the roots of the conflicts from a geopolitical perspective through studying the conflicts in circle 0 to 15th parallel north of Africa. This study led to the presentation and introduction of 26 geopolitical root causes for conflicts.

En tant que “support électronique par lequel l'information est créée, transmise, reçue, stockée, traitée et supprimée”, le cyberespace façonne de nombreuses vies dans divers domaines allant des relations sociales à l'économie, au divertissement et à l'éducation. Il assume différentes fonctions selon les besoins non permanents des individus. Aujourd'hui, le cyberespace et les médias de masse en termes d'impact dépassent les cadres virtuels et affectent le monde physique et social. Le premier crée de nouvelles formes culturelles en changeant la culture et ses composantes à l'ère numérique. La religiosité, qui est une composante importante des manifestations culturelles et sociales, est également influencée par cet espace. De ce fait, afin d'identifier la portée et les dimensions de l'impact du cyberespace sur la religiosité (objectif), le présent article étudie le rôle et l'effet de cet espace sur l'évolution de la religiosité (Question).En recourant à la méthode descriptive-analytique et l'approche (méthode) de Heidegger et Baudrillard de l’évolution du regard sur la réalité et le sacré, l'identité et l'autorité religieuse, les concepts de pudeur, et la consommation de la religion sont présentés comme des composantes de la religiosité qui ont évolué sous l'influence du cyberespace (hypothèse), ce qui nous a conduits à la laïcité naturelle de cet espace.

SUBJECT AND OBJECTIVES : The question of whether religion is compatible with science has occupied a prominent place in the discussions of the nineteenth century and some thinkers hold the view that science and religion are incompatible. In contrast to this view, those who believe that religion and science cannot be opposed to each other, argue that they are two aspects of the facts of life; One aspect touches the soul while the other indicates material advancement. METHOD AND FINDING : This paper tends to deal descriptively and analytically with the relation between science and religion from the view point of Hans Kong as one of the present theologians. Considering the main purpose of religions, the relationship among ethics and religion and modern science is stricter. In other word, religions have come to improve the moral activities in human’s life, and they have to lead him to goodness and happiness; Because science cannot bring the value for man but religion can. The ethics of religion can solve many problems of mankind; For example purification to complete goodness and bring new horizons of human’s perfection. Religion gives peace to the scientifically advanced and worried society. CONCLUSION : Therefore, in this paper, an attempt was made to examine and analyze the main points of Hans Kung viewpoint of compatibility and alignment in the relationship between science and religion, and other areas such as the beginning of the universe, creation of the world, and etc.

One of the most complex issues in understanding the evolution of human society is religion. However, religion in this sense is not the spiritual dimension of confessional or rhetorical form; rather it is a social phenomenon that has long been considered as one of the fundamental components of human society. Archaeological excavations often lead to the unearthing of movable and immovable objects that bear an obvious symbolic insignia; this is suggestive of the roles of beliefs and convictions in the formation of these objects. For instance, during the Neolithic period in some archeological sites such as Catalhoyuk in Anatolia, Sheikhiabad in Kermanshah and a number of other sites in the Near East, some objects were found that can be considered as symbolic made for specific purposes according to humans’ rituals and beliefs. In the present article, we study the views and theories of anthropologists and sociologists about religions, and the views of archaeologists about symbolism and religion in the contemporary world and in the beginning of the Neolithic period. Employing an interpretive approach, we examine and analyze possible intentions behind construction and functions of these symbolic objects.

Discrimination and xenophobia are threats to peace, and in many occasions have led to armed conflicts. Similarly the UN Special Rapporteur on Racism, Doudou Diène finds racism and xenophobia, rather than terrorism, as “the most serious threats to democracy”. On the other hand, international struggle against non-discrimination, fascism and xenophobia, along with protection of minorities, has been concentrated on the racial and national aspects of vulnerable people, rather than the religious ones. This policy seems no more adequate when as Abdelfattah Amor, the former UN Special Rapporteur on religious intolerance states that “there are borderline cases where racial and religious distinctions are far from clear cut. Abdelfattah Amor adds, “apart from any discrimination, the identity of many minorities, or even large groups of people, is defined by both racial and religious aspects. Hence, many instances of discrimination are aggravated by the effects of multiple identities.” Similarly Diène refers to “the centrality of the amalgamation of the factors of race, culture and religion in the post-9/11 ideological atmosphere of intolerance and polarization.”

While some research projects have been done into the guidelines for and inefficacy of religious involvement in subjective well-being (SWB), it has been well-argued that religious involvement should be more considered as one of the key elements triggering off SWB. The current study examines the possible relationship between religious involvement, religious attendance, religious beliefs, and SWB among male and female groups. The relationship between the variables and SWB was investigated through Propensity Score Matching (PSM) and Nearest-Neighbor Matching (NNM). The sample consists of people aged 18 and over in fifteen districts of Isfahan in the year 2020 (N=363). Our analysis shows a robust influence of religious involvement, religious attendance, and religious beliefs on SWB in a framework of multivariate logistics which controls for education, gender, income, and disabilities. Moreover, in contrast to other studies, the findings indicate equal efficacy of religion for both men and women. In addition, findings show that Muslim individuals are happier and more satisfied with life than non-Muslim or non-religious people. We suggest that the influence of religious organizations and communities on the process of happiness and welfare as well as the function of these elements be highlighted as areas for further studies.

Traditionally, the sociology scholars tend to ignore or underestimate the role played by ideology is social phenomena, and this tendency can be seen among the political sciences scholars as well. Robert Jervis believes that one of the reasons for weakness of analysis of terrorism based on ideology is ignorance of this case in texts and literature of liberal arts and specifically political sciences and international relations: “Terrorism based on ideology has created some challenges for modern political sciences because less attention has been paid to discussions related to ideology, and the experts in this realm are less interested in them”. But the evolutions during the last decades of the 20th century and such events as the Islamic revolution of Iran increased the level of attention to this forgotten factor. In fact, for the first time a revolution with religious and ideological components happened across the world that surprised the thinkers in this scope and caused them to consider religion and ideology as two influential variables in their calculations. The present paper attempts to theoretically study the manner of formation of terrorism based on ideology. 

Since the emergence of modernity, and in response to its myriad aspects and potentials, which are constantly unfolding, countless reactions have kept emerging in almost all quarters of the globe. A large variety of anti-modern reactions, the common core of which is perhaps the idea that modernity, in one way or another, is illegitimate, stand out among these responses. According to some of these anti-modern responses, modernity has usurped the characteristics and features of religion, which has been the soul as well as the main shaping force of the pre-modern era and has reproduced it in a corrupted form. Two German-speaking philosophers, Karl Popper and Hans Blumenberg, are among the intellectuals who have defended modernity against the onslaught of anti-modern tendencies. In this paper, I briefly, though critically, compare and contrast the approaches as well as some of the arguments of these two thinkers in defence of modernity.

This paper argues that it is not reasonable for a critical rationalist to be a religious believer in the Abrahamic tradition. The argument is distinctive, in that it takes seriously the critical rationalist view that we should abandon ‘justificationist’ argument. What this means, is that the structure of argument then becomes a matter of offering theories as resolutions of problems, and then judging how they fare in the face of ongoing critical appraisal. The paper surveys issues in several areas, including God and what is good; homosexuality; mysticism; and messianic ideas. It argues that, unless the believer engages in intellectual retreat (something that is unacceptable for the critical rationalist), the problem-situation facing the believer appears to be so daunting that it would be unreasonable for them to hope that they can overcome it.

In modern times many militant atheist thinkers and activists have tried to promote the idea that religions, as well as religious ways of life, are one of the main, if not the main source of evil in the social arena. Some other non-believer scholars, while taking a respectful approach towards religions and religious people, maintaining that it is more rational for people and communities to adopt a non-religious outlook on life and become members of the community of non-believers. In this paper, I do not take issue with the militant non-believers. The reason is that their approach to religion is so ideologically driven that it leaves not much room for proper rational discussions; it only invites some polemical replies. My aim here is, instead, to enter into a dialogue with those non-believer scholars who view religion in a measured and rational way. My intention is to critically assess the claims of this latter group of scholars and explain why, contrary to what they suggest, certain interpretations of religion, and in particular, the Islamic faith, can provide them with better alternatives than their atheist outlooks. The arguments of this paper are mostly in reply to the views expressed by Professor Shearmur in his paper on critical rationalism and religion.

This paper utilizes an approach that combines studies of Samanid period artifacts and textual accounts with modern genetic studies to explore the identity of the people who were involved in long distance trade from the far eastern regions of the Central Asia into Northern Europe. Although this study does not analyze the Samanid works, it reiterates and illustrates how important Iran/Persia was in the history of Europe as well as Central Asia. The information contained in the artifacts and texts gives us the evidence needed to understand the vast trade network and the people who were responsible for the movement of these goods, people and ideas. This study reconfirmed recent genetic studies that the people, collectively termed Rus or Vikings, were a mixture primarily of Scandinavians, Slavs, and Turks, with additional admixing with local populations. The importance of the Persian and Arabic sources addressing contact between the Rus and Eastern people has been thoroughly discussed by Thorir Jonsson Hraundal. In these texts, the Rus were referred to by different names including Majus, Northmanni, Urduman, Warank as well as by other names. One of his many observations is the unmistakable influence of Turkic culture on that of the Rus. This complex ancestry is supported by recent genetic studies and will be discussed in more detail below in light of archaeological evidence. Thus, the term Rus refers to a way of life rather than a homogenous ethnic or cultural group. However, this study refined the identity of the people responsible by observing a correlation between the distribution of the genetic haplogroup R1a sub-clade and the long-distance trade routes across Central Asia to Northern Europe, with the central focus in Eastern Europe. Despite the vast distance, the evidence indicates that there were cultural contacts between people with linked ancestry. The study is important because it begins to reveal the unexpected influence of Eastern cultures on those of Northern Europe.

Tourism covers all the visitor's activity from the beginning to the end of the trip. It is a journey made for business, experience, relaxation, pleasure and learning. This trip can be rooted in the beliefs and culture of the tourist and based his values. In this case, tourism activities can change the worldview by increasing the tourist's knowledege of visiting nature and heritage. According to most psychologists, not paying attention to mental needs endangers the physical health of community members. Strengthening the positive spiritual dimensions by traveling to religious and pilgrimage sites can mainly meet these significant human needs. The present research is based on descriptive study and library documents. The purpose is to describe the relationship between tourism, religion and spirituality. The results of this study show tourism could be based on the divine worldview. It can also be associated with spirituality and the acquisition of morality and lessons. Based on this, it can be said that tourism activity is based on spirituality.