Pub Date : 2023-06-02DOI: 10.34019/2236-6296.2022.v25.38683
Ronaldo Cavalcante
Chico Buarque construiu em quase seis décadas um cancioneiro bem vinculado à realidade brasileira, emseu caráter político, mas essencialmente com temáticas sociais em seus aspectos individuais e coletivos.Trafegou por vários estilos musicais, porém, o samba foi sua preferência maior. Mesmo sendo umcompositor popular, suas letras são bem sofisticadas em termos de conceitos abordados e principalmenteno uso da língua portuguesa. Diversas canções contêm elementos religiosos da cultura popular; nas trêsmúsicas aqui contempladas eles estão ora presentes de forma clara ou implícitos. São sambas densos,letramento impactante dialogando diretamente com a nossa identidade cultural e com nosso momentopolítico, trazendo à tona nossos eternos problemas não resolvidos, classismo, misoginia, intolerância,racismo, corrupção, entre outros. São canções de denúncia, por isso mesmo de resistência apontandoalternativas de esperança. Esta trilogia musical elabora, pois, uma radiografia do que somos comosociedade e nação.
{"title":"TRILOGIA SOCIAL BUARQUEANA","authors":"Ronaldo Cavalcante","doi":"10.34019/2236-6296.2022.v25.38683","DOIUrl":"https://doi.org/10.34019/2236-6296.2022.v25.38683","url":null,"abstract":"Chico Buarque construiu em quase seis décadas um cancioneiro bem vinculado à realidade brasileira, emseu caráter político, mas essencialmente com temáticas sociais em seus aspectos individuais e coletivos.Trafegou por vários estilos musicais, porém, o samba foi sua preferência maior. Mesmo sendo umcompositor popular, suas letras são bem sofisticadas em termos de conceitos abordados e principalmenteno uso da língua portuguesa. Diversas canções contêm elementos religiosos da cultura popular; nas trêsmúsicas aqui contempladas eles estão ora presentes de forma clara ou implícitos. São sambas densos,letramento impactante dialogando diretamente com a nossa identidade cultural e com nosso momentopolítico, trazendo à tona nossos eternos problemas não resolvidos, classismo, misoginia, intolerância,racismo, corrupção, entre outros. São canções de denúncia, por isso mesmo de resistência apontandoalternativas de esperança. Esta trilogia musical elabora, pois, uma radiografia do que somos comosociedade e nação.","PeriodicalId":45187,"journal":{"name":"NUMEN-INTERNATIONAL REVIEW FOR THE HISTORY OF RELIGIONS","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2023-06-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41710262","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-06-02DOI: 10.34019/2236-6296.2022.v25.32174
Adecir Pozzer
Embora a definição da Base Nacional Comum Curricular (BNCC, 2017) seja objeto de uma série de críticas devido ao seu suposto alinhamento às visões empresariais de educação, a definição de uma diretriz curricular para o ensino religioso representa um alargamento dos horizontes de compreensão quanto a sua finalidade na escola pública. Solidifica, em certa medida, uma concepção que reconhece e valoriza a diversidade religiosa brasileira e mundial e, com isso, instaura um processo decolonial do conhecimento escolar relativo ao componente curricular que, historicamente esteve associado aos pressupostos doutrinários e interesses de religiões hegemônicas. Desde uma perspectiva crítico-compreensiva e articulando pressupostos teórico-metodológicos das Ciências da Religião e da Educação, nossa reflexão se concentra nas aberturas, desafios e possibilidades de diálogos interculturais, inter e transdisciplinares. Consideramos, assim, que o ensino religioso pode contribuir com a ampliação de compreensões contra hegemônicos e fomentar perspectivas dialógicas em processos formativos formais de educação na escola pública, desde que, ele próprio, não seja reduzido ao papel reificador do humano, incapaz de problematizar representações sociais preconceituosos sobre o outro e de reconhecer o respeito às distintas identidades, espiritualidades e alteridades. Palavras-chave: Ensino Religioso; BNCC; Decolonialidade do Saber; Escola Pública.
{"title":"Ensino Religioso na BNCC e (De)colonialidade do Saber na Escola Pública","authors":"Adecir Pozzer","doi":"10.34019/2236-6296.2022.v25.32174","DOIUrl":"https://doi.org/10.34019/2236-6296.2022.v25.32174","url":null,"abstract":"Embora a definição da Base Nacional Comum Curricular (BNCC, 2017) seja objeto de uma série de críticas devido ao seu suposto alinhamento às visões empresariais de educação, a definição de uma diretriz curricular para o ensino religioso representa um alargamento dos horizontes de compreensão quanto a sua finalidade na escola pública. Solidifica, em certa medida, uma concepção que reconhece e valoriza a diversidade religiosa brasileira e mundial e, com isso, instaura um processo decolonial do conhecimento escolar relativo ao componente curricular que, historicamente esteve associado aos pressupostos doutrinários e interesses de religiões hegemônicas. Desde uma perspectiva crítico-compreensiva e articulando pressupostos teórico-metodológicos das Ciências da Religião e da Educação, nossa reflexão se concentra nas aberturas, desafios e possibilidades de diálogos interculturais, inter e transdisciplinares. Consideramos, assim, que o ensino religioso pode contribuir com a ampliação de compreensões contra hegemônicos e fomentar perspectivas dialógicas em processos formativos formais de educação na escola pública, desde que, ele próprio, não seja reduzido ao papel reificador do humano, incapaz de problematizar representações sociais preconceituosos sobre o outro e de reconhecer o respeito às distintas identidades, espiritualidades e alteridades. \u0000Palavras-chave: Ensino Religioso; BNCC; Decolonialidade do Saber; Escola Pública.","PeriodicalId":45187,"journal":{"name":"NUMEN-INTERNATIONAL REVIEW FOR THE HISTORY OF RELIGIONS","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2023-06-02","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46426158","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-31DOI: 10.1163/15685276-20231701
Paul Robertson, Jordan Shefferman
{"title":"Teaching the Cognitive Science of Religion: Claire White’s An Introduction to the Cognitive Science of Religion and Other Approaches","authors":"Paul Robertson, Jordan Shefferman","doi":"10.1163/15685276-20231701","DOIUrl":"https://doi.org/10.1163/15685276-20231701","url":null,"abstract":"","PeriodicalId":45187,"journal":{"name":"NUMEN-INTERNATIONAL REVIEW FOR THE HISTORY OF RELIGIONS","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2023-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41545237","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-05-31DOI: 10.1163/15685276-20231698
Kevin Buckelew
This article explores how the Lengyan jing, or Śūrangama Sūtra – an apocryphal Buddhist scripture written in China around 705 CE – remapped Chinese Buddhist understandings of moral responsibility in consequential ways. Although grounded in the orthodox doctrinal premise that all sentient beings innately possess buddha-nature, the Lengyan jing is punctuated by warnings about the danger that even the most earnest seekers of enlightenment might be possessed by demons, embark on evil behavior, and end up fully demonic. Such warnings depart from longstanding norms in Buddhist ethics, according to which responsibility for fault is measured in terms of a person’s intentions. Instead, I argue that the Lengyan jing articulates a moral logic of what Sandra Macpherson calls “tragic responsibility.” This logic informed important but overlooked aspects of the soteriological vision found in key texts from the Chan (Japanese Zen) tradition, which rose to prominence in the centuries following the Lengyan jing’s composition.
{"title":"Possessing Enlightenment: Sorcery, Selfhood, and Tragic Responsibility in a Chinese Buddhist Apocryphon","authors":"Kevin Buckelew","doi":"10.1163/15685276-20231698","DOIUrl":"https://doi.org/10.1163/15685276-20231698","url":null,"abstract":"\u0000This article explores how the Lengyan jing, or Śūrangama Sūtra – an apocryphal Buddhist scripture written in China around 705 CE – remapped Chinese Buddhist understandings of moral responsibility in consequential ways. Although grounded in the orthodox doctrinal premise that all sentient beings innately possess buddha-nature, the Lengyan jing is punctuated by warnings about the danger that even the most earnest seekers of enlightenment might be possessed by demons, embark on evil behavior, and end up fully demonic. Such warnings depart from longstanding norms in Buddhist ethics, according to which responsibility for fault is measured in terms of a person’s intentions. Instead, I argue that the Lengyan jing articulates a moral logic of what Sandra Macpherson calls “tragic responsibility.” This logic informed important but overlooked aspects of the soteriological vision found in key texts from the Chan (Japanese Zen) tradition, which rose to prominence in the centuries following the Lengyan jing’s composition.","PeriodicalId":45187,"journal":{"name":"NUMEN-INTERNATIONAL REVIEW FOR THE HISTORY OF RELIGIONS","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2023-05-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45991258","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-03DOI: 10.1163/15685276-12341677
K. Jacobsen
In this article I analyze aspects of religious geography in the mobilization by Hindu nationalists in India in the 1980s and 1990s and how Hindu nationalism and Hindu religious geography were merged in the case of the Ayodhyā conflict. Ayodhyā was consciously changed from a pilgrimage center (tīrtha) of diminishing religious importance into a religiopolitical hotspot by political forces. The potential for a Hindu–Muslim conflict and for mobilizing support for their vision of a Hinduized India was probably what made the place attractive for Hindu nationalists. The article argues that Hindu nationalism exploited the views of territoriality of traditions of pilgrimage and salvific space and merged these with their political nationalist agenda, and that it was this blending of views of space from the pilgrimage traditions, ideas of national territory, and Hindu nationalists’ ideas of a homogeneous Hindu nation with aggressive political agitation that turned Ayodhyā into a religiopolitical hotspot.
{"title":"Pilgrimage Space, Hinduization of Space, Hindutva Politics of Space, and the Case of Ayodhyā as a Religious and Religiopolitical Hotspot","authors":"K. Jacobsen","doi":"10.1163/15685276-12341677","DOIUrl":"https://doi.org/10.1163/15685276-12341677","url":null,"abstract":"\u0000In this article I analyze aspects of religious geography in the mobilization by Hindu nationalists in India in the 1980s and 1990s and how Hindu nationalism and Hindu religious geography were merged in the case of the Ayodhyā conflict. Ayodhyā was consciously changed from a pilgrimage center (tīrtha) of diminishing religious importance into a religiopolitical hotspot by political forces. The potential for a Hindu–Muslim conflict and for mobilizing support for their vision of a Hinduized India was probably what made the place attractive for Hindu nationalists. The article argues that Hindu nationalism exploited the views of territoriality of traditions of pilgrimage and salvific space and merged these with their political nationalist agenda, and that it was this blending of views of space from the pilgrimage traditions, ideas of national territory, and Hindu nationalists’ ideas of a homogeneous Hindu nation with aggressive political agitation that turned Ayodhyā into a religiopolitical hotspot.","PeriodicalId":45187,"journal":{"name":"NUMEN-INTERNATIONAL REVIEW FOR THE HISTORY OF RELIGIONS","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2023-01-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"49120463","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-03DOI: 10.1163/15685276-12341676
I. Frydenlund
This article explores the multiethnic and multireligious sacred place of Kataragama (Tamil: Kathirkamam) located at the southeast corner of Sri Lanka. For the devotees, Kataragama’s main attraction is the god Skanda, also known by many other names, for example Murukan, Kataragama Deviyo, or Mahasena. Kataragama attracts people from all ethnic and religious communities, as well as from all social strata in Sri Lankan society. Using Marianne Qvortrup Fibiger’s notion of “religious hotspots” as a starting point, this article analyzes how the “thaumaturgical power” of Kataragama forms the basis for the coexistence of multiple religious systems within the defined space of the sacred city. This coexistence, however, is under constant pressure from exclusionary nationalist and political forces. This transformation is analyzed with reference to the recent decades of Sinhala Buddhist politics of public space to “restore” Sri Lanka to dhammadipa, that is, sacred Buddhist territory. This raises questions about the possible loss of “thaumaturgical power,” as Kataragama is moving from having “ontic” multireligious qualities to “epistemic” qualities along majoritarian lines.
{"title":"The Power of Kataragama: From “Hotspot” to “Cold Spot”?","authors":"I. Frydenlund","doi":"10.1163/15685276-12341676","DOIUrl":"https://doi.org/10.1163/15685276-12341676","url":null,"abstract":"\u0000This article explores the multiethnic and multireligious sacred place of Kataragama (Tamil: Kathirkamam) located at the southeast corner of Sri Lanka. For the devotees, Kataragama’s main attraction is the god Skanda, also known by many other names, for example Murukan, Kataragama Deviyo, or Mahasena. Kataragama attracts people from all ethnic and religious communities, as well as from all social strata in Sri Lankan society. Using Marianne Qvortrup Fibiger’s notion of “religious hotspots” as a starting point, this article analyzes how the “thaumaturgical power” of Kataragama forms the basis for the coexistence of multiple religious systems within the defined space of the sacred city. This coexistence, however, is under constant pressure from exclusionary nationalist and political forces. This transformation is analyzed with reference to the recent decades of Sinhala Buddhist politics of public space to “restore” Sri Lanka to dhammadipa, that is, sacred Buddhist territory. This raises questions about the possible loss of “thaumaturgical power,” as Kataragama is moving from having “ontic” multireligious qualities to “epistemic” qualities along majoritarian lines.","PeriodicalId":45187,"journal":{"name":"NUMEN-INTERNATIONAL REVIEW FOR THE HISTORY OF RELIGIONS","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2023-01-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44037405","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-03DOI: 10.1163/15685276-12341673
M. Q. Fibiger
This introductory article outlines the meanings behind and the reasons for suggesting “religious hotspots” as a new analytical concept in the study of religion. The idea of suggesting this concept is not to replace others – for instance, a pilgrimage site, a religious place, a supernatural place, or a storied place – but to broaden the perspective and to emphasize the dynamic, multidimensional, and relational aspects of place, not least concerning how a religious place can be a hotspot for some and a cold one for others, but also how a place can change from being a hotspot to a cold spot and vice versa. Being a heated place, a religious hotspot can also have an unintended effect on people being there. They can either become “infected” by or “cured” of a feeling of religious or spiritual belonging. The concept is a contribution to the growing interest in space and place when analyzing religion, in recognition of how a landscape or a particular religiously legitimized site can be an important element in collective cultural, social, and political meaning-making.
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Pub Date : 2023-01-03DOI: 10.1163/15685276-12341675
K. F. Baunvig
This article seeks to apply Marianne Qvortrup Fibiger’s theoretical concept of a “religious hotspot” to the case of representations of the French Catholic shrine of Lourdes in Danish (Protestant or post-Protestant) public media from 1858 to 1914. While suggesting that hotspots could be seen as centers in wider interest spheres, I seek to demonstrate the push and pull effects of the hotspot of Lourdes, moving from the local level of the Pyrenees to the national level of France and, further, to the broader Catholic and freethinking-intellectual worlds before I finally arrive at relatively distant Denmark. Here, the development of the representations of Lourdes from 1858 to 1914 mirrors public representations of “the fantastic” and of religiosity as such in the late nineteenth and early twentieth centuries. Beginning with disdain, the Lourdes representations end in nostalgic fascination – in a longing for the enchanted hotspot no longer available (that is, no longer deemed plausible) in Denmark at the opening of the twentieth century. Further, this case helps evaluate the dynamics of exoticism that I propose to be an integral part of religious hotspots per se; in addition, it helps tweak out the commercial nature intrinsic to religious hotspots.
{"title":"“Each of Our Springs Has Lost Its Miraculous Power”","authors":"K. F. Baunvig","doi":"10.1163/15685276-12341675","DOIUrl":"https://doi.org/10.1163/15685276-12341675","url":null,"abstract":"\u0000This article seeks to apply Marianne Qvortrup Fibiger’s theoretical concept of a “religious hotspot” to the case of representations of the French Catholic shrine of Lourdes in Danish (Protestant or post-Protestant) public media from 1858 to 1914. While suggesting that hotspots could be seen as centers in wider interest spheres, I seek to demonstrate the push and pull effects of the hotspot of Lourdes, moving from the local level of the Pyrenees to the national level of France and, further, to the broader Catholic and freethinking-intellectual worlds before I finally arrive at relatively distant Denmark. Here, the development of the representations of Lourdes from 1858 to 1914 mirrors public representations of “the fantastic” and of religiosity as such in the late nineteenth and early twentieth centuries. Beginning with disdain, the Lourdes representations end in nostalgic fascination – in a longing for the enchanted hotspot no longer available (that is, no longer deemed plausible) in Denmark at the opening of the twentieth century. Further, this case helps evaluate the dynamics of exoticism that I propose to be an integral part of religious hotspots per se; in addition, it helps tweak out the commercial nature intrinsic to religious hotspots.","PeriodicalId":45187,"journal":{"name":"NUMEN-INTERNATIONAL REVIEW FOR THE HISTORY OF RELIGIONS","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2023-01-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46577894","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-01-03DOI: 10.1163/15685276-12341674
Anders Klostergaard Petersen
Does it make sense to introduce the notion of hotspot as a heuristically valuable category in the study of religion? In the first part of the article, I argue for the value of the notion by teasing the term apart into semiotic categories. Over and against the customary sacred–profane binary, which in my view does not represent a dichotomy but two opposite poles on a continuum, the hotspot model has the advantage of presenting itself in both temporal and spatial terms. Moreover, it includes the intermediary stages, signified by the distinction between lukewarm and lukecold locations and periods. Furthermore, I supplement this model with the Weberian typology of the different forms of authority needed in order to be able to differentiate between different types of hotspots. In the second part of the article, I try to demonstrate the value of the model by applying it to a variety of cases in the history of religions. Finally, I present reflections on the evolutionary origin of hotspots as a bridge between the two main parts holding that, to explain any phenomenon in the phenomenology of religion, it is urgent to find the evolutionary building blocks for it.
{"title":"Hotspots: On the Usefulness of a New Category","authors":"Anders Klostergaard Petersen","doi":"10.1163/15685276-12341674","DOIUrl":"https://doi.org/10.1163/15685276-12341674","url":null,"abstract":"\u0000Does it make sense to introduce the notion of hotspot as a heuristically valuable category in the study of religion? In the first part of the article, I argue for the value of the notion by teasing the term apart into semiotic categories. Over and against the customary sacred–profane binary, which in my view does not represent a dichotomy but two opposite poles on a continuum, the hotspot model has the advantage of presenting itself in both temporal and spatial terms. Moreover, it includes the intermediary stages, signified by the distinction between lukewarm and lukecold locations and periods. Furthermore, I supplement this model with the Weberian typology of the different forms of authority needed in order to be able to differentiate between different types of hotspots. In the second part of the article, I try to demonstrate the value of the model by applying it to a variety of cases in the history of religions. Finally, I present reflections on the evolutionary origin of hotspots as a bridge between the two main parts holding that, to explain any phenomenon in the phenomenology of religion, it is urgent to find the evolutionary building blocks for it.","PeriodicalId":45187,"journal":{"name":"NUMEN-INTERNATIONAL REVIEW FOR THE HISTORY OF RELIGIONS","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2023-01-03","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"45685022","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-10-29DOI: 10.34019/2236-6296.2022.v25.37238
Eduardo Mourão Vasconcelos
Este pequeno ensaio visa introduzir e revisar alguns conceitos básicos do pensamento de Carl Gustav Jung (1875-1961), fundador da psicologia analítica, e suas principais ideias em relação às religiões, tema sempre presente no conjunto de suas obras. Entretanto, busca mostrar também sua relevância atual para a compreensão dos processos psicológicos envolvidos na expansão atual, no Brasil e em vários países do mundo, de alguns credos e igrejas com forte caráter fundamentalista, que têm estimulado a intolerância para com outros credos e o ataque a valores associados a ideias republicanas seculares, à diversidade de pensamento, aos Direitos Humanos e/ou direitos defendidos por movimento sociais étnicos, femininos e feministas, e LGBT+.
{"title":"relevância atual da crítica não radical de Carl Gustav Jung às religiões e para a compreensão das atuais tendências ao fundamentalismo e à intolerância religiosa","authors":"Eduardo Mourão Vasconcelos","doi":"10.34019/2236-6296.2022.v25.37238","DOIUrl":"https://doi.org/10.34019/2236-6296.2022.v25.37238","url":null,"abstract":" \u0000Este pequeno ensaio visa introduzir e revisar alguns conceitos básicos do pensamento de Carl Gustav Jung (1875-1961), fundador da psicologia analítica, e suas principais ideias em relação às religiões, tema sempre presente no conjunto de suas obras. Entretanto, busca mostrar também sua relevância atual para a compreensão dos processos psicológicos envolvidos na expansão atual, no Brasil e em vários países do mundo, de alguns credos e igrejas com forte caráter fundamentalista, que têm estimulado a intolerância para com outros credos e o ataque a valores associados a ideias republicanas seculares, à diversidade de pensamento, aos Direitos Humanos e/ou direitos defendidos por movimento sociais étnicos, femininos e feministas, e LGBT+.","PeriodicalId":45187,"journal":{"name":"NUMEN-INTERNATIONAL REVIEW FOR THE HISTORY OF RELIGIONS","volume":null,"pages":null},"PeriodicalIF":1.1,"publicationDate":"2022-10-29","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48843016","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":2,"RegionCategory":"哲学","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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