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Nonreligion and Secularity in Canada 加拿大的非宗教与世俗
IF 0.3 0 PHILOSOPHY Pub Date : 2021-04-26 DOI: 10.1163/25892525-bja10012
Zachary A. Munro, Sarah Wilkins-Laflamme
This special issue of Secular Studies critically engages with key theoretical debates in nonreligion and secularity studies and contributes to a growing body of empirical research on the Canadian secular landscape. Having gained increasing attention from scholars over the past two decades, there is now a growing body of research in the subfield of nonreligion and secular studies. Notable focuses have been on nonreligious communities, such as the Sunday Assembly (e.g. Cross 2017; Smith 2017; Mortimer, Tim, and Melanie Prideaux 2018), nonreligious identities (e.g. Hacket 2014; Lanman et al. 2019; Lee 2014, 2015; Manning 2015; Sumerau and Cragun 2016; Voas and Day 2010; Zuckerman and Shook 2017), irreligious disaffiliation (e.g. Nica 2020; Thiessen and Wilkins-Laflamme 2017; Zuckerman 2012), political polarization (Baker and Smith 2015; Wilkins-Laflamme 2016), and on how the nonreligious meaningfully differ from their religious counterparts in values and life behaviors (Manning 2015; Thiessen andWilkins-Laflamme 2020; Zuckerman 2008, 2014). Further existing researchhas engagedwith theoretical debates regarding the categories of ‘nonreligion’ and ‘secularity’ (Lee 2012, 2014, 2015; Quack 2014; Quack and Schuch 2017; Quack et al. 2020) and potential replacement categories, such as ‘worldview’ and ‘meaning makings systems’ (Taves 2020; Taves et al. 2018) or ‘cosmic belief systems’ (Baker and Smith 2015), as well as the multiplicity of secularities (Lee 2015; 2019; Taylor 2007;Wohlrab-Sahr and Burchardt 2012). The contributions made by scholars in this special issue extend this knowledge into new areas, highlighting empirical locations where nonreligion and secularity are becoming increasingly significant. Additionally, the
这期《世俗研究》特刊批判性地探讨了非宗教和世俗研究中的关键理论辩论,并为加拿大世俗景观的实证研究做出了贡献。在过去的二十年里,非宗教和世俗研究的分支领域越来越受到学者们的关注。值得注意的重点是非宗教社区,如周日大会(例如Cross 2017;史密斯2017年;Mortimer, Tim, and Melanie Prideaux 2018),非宗教身份(例如Hacket 2014;Lanman et al. 2019;Lee 2014, 2015;曼宁2015;Sumerau and Cragun 2016;Voas和Day 2010;Zuckerman and Shook 2017),无宗教信仰(例如Nica 2020;Thiessen and Wilkins-Laflamme 2017;Zuckerman 2012),政治两极分化(Baker and Smith 2015;Wilkins-Laflamme 2016),以及非宗教人士在价值观和生活行为上与宗教人士有何有意义的不同(Manning 2015;Thiessen & wilkins - laflamme 2020;Zuckerman 2008, 2014)。进一步的现有研究涉及关于“非宗教”和“世俗”类别的理论辩论(Lee 2012, 2014, 2015;庸医2014;Quack and Schuch 2017;Quack et al. 2020)和潜在的替代类别,如“世界观”和“意义构成系统”(Taves 2020;Taves et al. 2018)或“宇宙信仰体系”(Baker and Smith 2015),以及世俗性的多样性(Lee 2015;2019;Taylor 2007; wohlrabb - sahr and Burchardt 2012)。学者们在本期特刊中所作的贡献将这些知识扩展到新的领域,突出了非宗教和世俗性日益重要的实证领域。此外,
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引用次数: 0
Living Well Together 和睦相处
IF 0.3 0 PHILOSOPHY Pub Date : 2021-04-26 DOI: 10.1163/25892525-bja10015
Lori G. Beaman, Cory Steele
This paper considers the study of nonreligion as a vital component of the discussion about “how to live well together” in the “new diversity.” Our specific interest concerning the notion of the “new diversity” is that of nonreligion. This paper therefore focuses on the intersection of law and nonreligion, in the areas of health, education, migration, and the environment. We argue that a continued shift away from a majoritarian Christian society in Canada and toward the “new diversity” has rather significant implications for law and society. The law has been increasingly required to balance the beliefs, values, and practices of both nonreligious and religious people to ensure Canadians can “live well together” in an ever changing (non)religious landscape.
本文认为,非宗教研究是“新多样性”中“如何共同生活”讨论的重要组成部分。我们对“新多样性”概念的具体兴趣是非宗教的。因此,本文侧重于法律与非宗教在卫生、教育、移民和环境等领域的交集。我们认为,加拿大从一个多数主义的基督教社会向“新多样性”的持续转变对法律和社会具有相当重要的影响。越来越多的人要求法律平衡非宗教人士和宗教人士的信仰、价值观和实践,以确保加拿大人能够在不断变化的(非)宗教环境中“和睦相处”。
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引用次数: 0
Nothing Is Not Something 无即是无
IF 0.3 0 PHILOSOPHY Pub Date : 2021-04-26 DOI: 10.1163/25892525-bja10017
Ryan T. Cragun, Kevin McCaffree
With the advance of secularization in numerous countries and the growth of those who report no religious affiliation, more attention is being given to individuals who are not religious. Various scholars have proposed names for the individuals who report no religious affiliation and researchers have created categories for such individuals. The de facto term is now “nonreligion” or “nonreligious.” However, even when the term “nonreligious” (Lee 2012) was put forward, there were serious reservations about labeling a group of people by what they are not. In this article, we detail why this is such a serious problem, and how this is only going to become more of a problem as this segment of national populations grows. We propose that we discontinue referring to such individuals as “nonreligious” and instead focus on the positive substance of their identities.
随着许多国家世俗化的推进和报告无宗教信仰的人的增长,人们越来越关注那些不信教的人。许多学者为那些自称没有宗教信仰的人提出了名字,研究人员也为这些人创造了类别。事实上的术语现在是“非宗教”或“非宗教”。然而,即使“非宗教”一词被提出(Lee 2012),对于给一群人贴上“非宗教”的标签,也存在严重的保留意见。在本文中,我们将详细说明为什么这是一个如此严重的问题,以及随着这部分国家人口的增长,这一问题将如何变得更加严重。我们建议不再将这些人称为“非宗教人士”,而是关注他们身份的积极实质。
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引用次数: 1
Cosmopolitanism, Sociability and Assemblages of Symbolic Resources among Youths Attracted by Islam 伊斯兰青年的世界主义、社交性与象征资源聚集
IF 0.3 0 PHILOSOPHY Pub Date : 2021-04-26 DOI: 10.1163/25892525-BJA10016
Géraldine Mossière
On the basis of ethnographic fieldwork carried out among youths living in Montreal (Canada) who are interested in Islam and adopt some elements of a Muslim lifestyle, I show how affinities with Islam arise from sociability practices with friends of Muslim background and relate to the cultural diversification of secular societies. By combining network analysis with narrative analysis, I examine how youths interpret and make sense of these interactions and propose a critical view of their cosmopolitan discourses. While the latter is grounded in a universalist rhetoric, I argue it also unfolds within the intimacy of sociability experiences and shared emotions. Youth’s cosmopolitanism draws on cultural repertoires that stem from public education programs and local strategies to promote peaceable cohabitation in secular contexts. Consequently, youth competencies for cosmopolitanism lead to ongoing conversations that make differences and divergences within sociability spaces new sites to negotiate intercultural encounters in highly diversified localities.
基于对居住在蒙特利尔(加拿大)的对伊斯兰教感兴趣并接受一些穆斯林生活方式元素的青年进行的民族志田野调查,我展示了与穆斯林背景的朋友的社交活动如何产生对伊斯兰教的亲和力,并与世俗社会的文化多样化有关。通过将网络分析与叙事分析相结合,我研究了年轻人如何解释和理解这些互动,并对他们的世界主义话语提出了一种批判性的观点。虽然后者是以普遍主义的修辞为基础的,但我认为它也在社交经历和共同情感的亲密关系中展开。青年的世界主义源于公共教育项目和促进世俗环境下和平共处的地方战略。因此,青年的世界主义能力导致了持续的对话,这些对话在社交空间中产生了差异和分歧,为在高度多样化的地区进行跨文化交流提供了新的场所。
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引用次数: 0
The Secular Diaspora in Canada 加拿大的非宗教移民
IF 0.3 0 PHILOSOPHY Pub Date : 2021-04-26 DOI: 10.1163/25892525-bja10019
Sarah Wilkins-Laflamme
Almost all the existing research in the subfield of nonreligion and secularity studies has focused to date on majority populations (Whites from Christian family backgrounds) in North America and Europe. Using data from the 2011 National Household Survey and the 2013–2017 General Social Surveys, this research note is a first step towards better understanding the ethno-racial and immigrant diversity within the nonreligious population of one nation, Canada. A further emphasis is placed on socio-demographic trends among these different nonreligious groups, as well as their various experiences when it comes to the presence or absence of spiritual beliefs and practices in their lives away from organized religion.
迄今为止,在非宗教和世俗研究的子领域中,几乎所有现有的研究都集中在北美和欧洲的大多数人口(来自基督教家庭背景的白人)上。本研究报告使用了2011年全国家庭调查和2013-2017年综合社会调查的数据,是更好地了解加拿大这个国家非宗教人口中民族-种族和移民多样性的第一步。进一步强调了这些不同的非宗教群体的社会人口趋势,以及他们在远离有组织宗教的生活中是否存在精神信仰和实践的各种经历。
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引用次数: 1
The Partisan Consequences of Secularisation 世俗化的党派后果
IF 0.3 0 PHILOSOPHY Pub Date : 2021-04-26 DOI: 10.1163/25892525-BJA10018
Christopher D. Raymond
While we would expect secularisation to have important consequences for voting behaviour, data limitations in previous studies leave the specific implications of secularisation for Canadian electoral politics unclear. Using a data set covering the period between 1975 and 2005, this study examines which aspects of secularisation have affected the partisan balance of the electorate by estimating the effects of religious belonging, behaving, and believing on party preferences. The results show that while the effects of religion (and other social identities) have not changed over time, changes in the composition of the electorate resulting from the growing share of non-religious Canadians holding liberal views on questions of personal morality has benefited the NDP and undercut support for the Conservatives.
虽然我们预计世俗化会对投票行为产生重要影响,但先前研究的数据限制使世俗化对加拿大选举政治的具体影响不清楚。本研究使用涵盖1975年至2005年期间的数据集,通过估计宗教归属、行为和信仰对党派偏好的影响,研究了世俗化的哪些方面影响了选民的党派平衡。结果显示,虽然宗教(和其他社会身份)的影响并没有随着时间的推移而改变,但由于在个人道德问题上持自由主义观点的非宗教加拿大人的比例越来越大,选民组成的变化使新民主党受益,并削弱了对保守党的支持。
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引用次数: 2
Purism 纯粹主义
IF 0.3 0 PHILOSOPHY Pub Date : 2020-11-16 DOI: 10.2307/806491
Primus
This article presents an ontological proof that God is impossible. I define an ‘impossibility’ as a condition which is inconceivable due to its a priori characteristics (e.g. a ‘square circle’). Accordingly, said conditions will not ever become conceivable, as they could in instances of a posteriori inconceivability (e.g. the notion that someone could touch a star without being burned). As the basis of this argument, I refer to an a priori observation (Primus, 2019) regarding our inability to imagine inconsistency (difference) within any point of space. This observation renders the notion of absolute power to be inconceivable, a priori. I briefly discuss the moral implications of religious faith in the context of Purism: a moral rationalist paradigm. I conclude that whilst belief in God can be aesthetically expressed it should not be possessed as a material purpose, due to the illogicality of the latter category of belief and/or expression. With this article I provide conceptual delineation between harmless religious belief and expression—which, I argue, should be protected from persecution, as per any other artistic expression—and religious belief and expression which is materially harmful to society. Whilst I aim to protect religious freedom of expression on one hand, I duly aim to reduce instances of material faith in God(s) on the other. Finally, I aim to bring hope in the possibility for human salvation via technology—such that they should exist indefinitely as ‘demi-gods,’ defined by conditional, relative power over their environment.
这篇文章提出了上帝不可能存在的本体论证明。我将“不可能性”定义为由于其先验特征(例如“方形圆”)而不可想象的条件。因此,上述条件永远不会变得可以想象,因为它们可以在后验不可想象的情况下(例如,有人可以触摸一颗星星而不被烧伤的概念)。作为这一论点的基础,我引用了一个先验的观察(Primus, 2019),关于我们无法想象任何空间点内的不一致(差异)。这种观察使得绝对权力的概念是不可思议的,是先验的。我简要地讨论了宗教信仰在纯粹主义背景下的道德含义:一个道德理性主义范式。我的结论是,虽然对上帝的信仰可以在美学上表达,但它不应该被作为一种物质目的而拥有,因为后一种信仰和/或表达是不合逻辑的。在这篇文章中,我对无害的宗教信仰和表达——我认为,它们应该受到保护,不受迫害,就像任何其他艺术表达一样——和对社会有害的宗教信仰和表达进行了概念上的界定。一方面,我的目标是保护宗教言论自由,另一方面,我的目标是减少对上帝的物质信仰。最后,我的目标是通过技术为人类的救赎带来希望——这样他们就应该以“半神”的身份无限期地存在,以对环境的有条件的、相对的权力来定义。
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引用次数: 0
Credit Where Credit Is Due 应该赊账的地方
IF 0.3 0 PHILOSOPHY Pub Date : 2020-04-03 DOI: 10.1163/25892525-bja10002
James B. Schuurmans-Stekhoven
A belief-as-benefit effect (BABE)—the positive association between well-being and religiosity/spirituality—is recurrently reported. Past BABE research has however been critiqued for predominantly utilizing unrepresentative samples, questionable psychometric measures and bivariate designs. Employing a multivariate design, I explore the incremental validity of the BABE in two community samples. Hierarchical models—initially including socio-demographic factors and religiosity/spirituality and subsequently adding trait agreeableness and conscientiousness—are used. Simple correlations confirm the BABE (with an unexceptional effect size). However the unique association observed using multivariate estimation is substantially weaker and occasionally indicates an adverse association. That cross-sectional analyses cannot establish cause is fully acknowledged. Yet, establishing cause is not the current aim; multivariate models are simply used to substantiate the cross-sectional BABE.
信仰即利益效应(BABE)——幸福感与宗教信仰/灵性之间的正相关——经常被报道。然而,过去的BABE研究因主要使用不具代表性的样本、可疑的心理测量方法和双变量设计而受到批评。采用多变量设计,我在两个社区样本中探索了BABE的增量效度。等级模型——最初包括社会人口因素和宗教信仰/灵性,随后加入特质宜人性和尽责性——被使用。简单的相关性证实了BABE(具有普通的效应大小)。然而,使用多变量估计观察到的独特关联实质上较弱,偶尔表明不利关联。横断面分析不能确定原因,这一点已得到充分承认。然而,确立原因并不是当前的目标;多变量模型只是用来证实横断面的BABE。
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引用次数: 3
Media and Witchcraft Accusation in Northern Ghana 加纳北部的媒体与巫术指控
IF 0.3 0 PHILOSOPHY Pub Date : 2019-10-10 DOI: 10.1163/25892525-00102001
L. Igwe
There has been a growing visibility of witchcraft beliefs in the African media. The dominant paradigm in the academic literature on witchcraft is that the media reinforce witchcraft beliefs by disseminating information and ideas that are related to witchcraft accusations and witch hunting. However, a careful examination shows that this is not always the case because the media serve other counter purposes. Using ethnographic data from the Dagomba area in Northern Ghana and the concept of forum shopping, this paper explores how accused persons in the Dagomba communities utilize the limited media coverage to enhance their responses to witchcraft accusations. Apart from disseminating information regarding the activities of assumed witches, the media publicize perspectives that reject witchcraft notions.
非洲媒体对巫术信仰的报道越来越多。关于巫术的学术文献中占主导地位的范式是,媒体通过传播与巫术指控和女巫狩猎有关的信息和思想来强化巫术信仰。然而,仔细的研究表明,情况并非总是如此,因为媒体服务于其他相反的目的。利用加纳北部达贡巴地区的人种学数据和论坛购物的概念,本文探讨了达贡巴社区的被告如何利用有限的媒体报道来加强他们对巫术指控的回应。除了传播关于假想女巫活动的信息外,媒体还宣传反对巫术观念的观点。
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引用次数: 0
Secular Liturgies 世俗的礼拜
IF 0.3 0 PHILOSOPHY Pub Date : 2019-10-10 DOI: 10.1163/25892525-00102005
Anastasia E. Somerville-Wong
This paper, by the founder of the UK based Secular Liturgies Network and Forum, explores the concept and purpose of secular liturgy, and the potential for liturgical events in modern secular societies. It examines the practice of writing secular liturgy, discusses potential contributions from atheists, agnostics, humanists and religious progressives, and considers the new pastoral roles that may evolve alongside a secular liturgies movement. The author argues that secular liturgies and liturgical events have the potential to enrich secular culture, nurture community, facilitate healthy social interaction, advance ethical thought, promote creative writing and other arts, and galvanise people in their efforts towards sustainability and the creation of cultures and environments of health.
本文由英国世俗礼仪网络和论坛的创始人撰写,探讨了世俗礼仪的概念和目的,以及现代世俗社会中礼仪事件的潜力。它考察了世俗礼仪的写作实践,讨论了无神论者、不可知论者、人文主义者和宗教进步人士的潜在贡献,并考虑了可能与世俗礼仪运动一起发展的新牧师角色。提交人认为,世俗礼仪和礼仪活动具有丰富世俗文化、培育社区、促进健康的社会互动、推进伦理思想、促进创造性写作和其他艺术、激励人们努力实现可持续性和创造健康的文化和环境的潜力。
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引用次数: 0
期刊
Secular Studies
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