This study aims to relate the emerging field of community psychology with the philosophical thoughts of Wonhyo, a prominent figure in Korean Buddhism, from the aspect of their common orientation, to explore the development of both Buddhist philosophy and psychological research. The integration of modern psychology and Buddhist theory has only recently begun. In community psychology, there is a continuous need for the complementation of theory and case studies, and within Buddhism, there is a need to academically and popularly expand the advantages of Buddhist teachings. Furthermore, this research is believed to significantly contribute to the theory and practice of community problem-solving, which modern society demands. The characteristics of community psychology that differ from previous psychological research are twofold. First, it conducts a balanced examination of individuals and structures, moving away from the individual-centric focus of traditional psychology. Second, it emphasizes practice beyond theory, diverging from the theory-heavy focus of prior studies. Wonhyo’s philosophy is particularly well-suited to these characteristics. In the discussion, the theoretical contributions of Buddhism to community psychology are examined, based on Wonhyo’s philosophy, with a focus on the two main features mentioned above. This includes discussions on Buddhist introspection and the pursuit of enlightenment, grounded in a Mahāyāna perspective of the interdependent nature of the One Dharma world and the Bodhisattva path. The study further explores Wonhyo’s philosophy and practical examples pertinent to community psychology. Specifically, this examination focuses on the community’s psychological characteristics and practical examples demonstrated in Wonhyo’s concepts of ‘One Mind’, ‘Harmonizing Disputes (Hwajaeng)’, and ‘Non-hindrance’, categorizing them into individual and community aspects. Through this research, it is confirmed that the personal cultivation and community contributions of Buddhism are vividly present in Wonhyo’s theory and deeds. Particularly, Wonhyo’s philosophy and actions, embodying the benefits of humanistic and relational Buddhism, are expected to contribute significantly to the problem-solving of modern society and the academic advancement in community psychology.
{"title":"The Common Orientation of Community Psychology and Wonhyo’s Thought: ‘One Mind’, ‘Harmonizing Disputes’ and ‘Non-hindrance’ in Focus","authors":"Taesoo Kim, Dugsam Kim","doi":"10.3390/rel15070857","DOIUrl":"https://doi.org/10.3390/rel15070857","url":null,"abstract":"This study aims to relate the emerging field of community psychology with the philosophical thoughts of Wonhyo, a prominent figure in Korean Buddhism, from the aspect of their common orientation, to explore the development of both Buddhist philosophy and psychological research. The integration of modern psychology and Buddhist theory has only recently begun. In community psychology, there is a continuous need for the complementation of theory and case studies, and within Buddhism, there is a need to academically and popularly expand the advantages of Buddhist teachings. Furthermore, this research is believed to significantly contribute to the theory and practice of community problem-solving, which modern society demands. The characteristics of community psychology that differ from previous psychological research are twofold. First, it conducts a balanced examination of individuals and structures, moving away from the individual-centric focus of traditional psychology. Second, it emphasizes practice beyond theory, diverging from the theory-heavy focus of prior studies. Wonhyo’s philosophy is particularly well-suited to these characteristics. In the discussion, the theoretical contributions of Buddhism to community psychology are examined, based on Wonhyo’s philosophy, with a focus on the two main features mentioned above. This includes discussions on Buddhist introspection and the pursuit of enlightenment, grounded in a Mahāyāna perspective of the interdependent nature of the One Dharma world and the Bodhisattva path. The study further explores Wonhyo’s philosophy and practical examples pertinent to community psychology. Specifically, this examination focuses on the community’s psychological characteristics and practical examples demonstrated in Wonhyo’s concepts of ‘One Mind’, ‘Harmonizing Disputes (Hwajaeng)’, and ‘Non-hindrance’, categorizing them into individual and community aspects. Through this research, it is confirmed that the personal cultivation and community contributions of Buddhism are vividly present in Wonhyo’s theory and deeds. Particularly, Wonhyo’s philosophy and actions, embodying the benefits of humanistic and relational Buddhism, are expected to contribute significantly to the problem-solving of modern society and the academic advancement in community psychology.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"11 19","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141641531","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
D. Bist, Matt Shuttleworth, Laura Smith, Peter Smith, Caroline Walker-Gleaves
This paper presents a study of the experiences of five individuals who explore their unique relationship between music and spirituality. Each participant critically narrates their faith and beliefs and explores how these relate to their experiences with music. The paper begins with a brief exposition of the literature concerning music and spirituality and the linkages between the two. The methodology combines narrative and auto-ethnography, underpinned by a phenomenological approach to reflection on experiences. Using deep self-analysis, the five authors derive and discover lessons concerning their own relationship between faith, spirituality, and music. These are then analysed to produce common themes concerning the intertwining of spirituality with music. Finally, the conclusions present a novel contribution which includes lessons on how through self-exploration, one can use music and spirituality to repair and ultimately enrich the soul. The paper exposes the interplay between faith, spirituality and music, which will be of general interest and provide inspiration to those who intend to use music to enrich their lives and heal themselves.
{"title":"Music and Spirituality: An Auto-Ethnographic Study of How Five Individuals Used Music to Enrich Their Soul","authors":"D. Bist, Matt Shuttleworth, Laura Smith, Peter Smith, Caroline Walker-Gleaves","doi":"10.3390/rel15070858","DOIUrl":"https://doi.org/10.3390/rel15070858","url":null,"abstract":"This paper presents a study of the experiences of five individuals who explore their unique relationship between music and spirituality. Each participant critically narrates their faith and beliefs and explores how these relate to their experiences with music. The paper begins with a brief exposition of the literature concerning music and spirituality and the linkages between the two. The methodology combines narrative and auto-ethnography, underpinned by a phenomenological approach to reflection on experiences. Using deep self-analysis, the five authors derive and discover lessons concerning their own relationship between faith, spirituality, and music. These are then analysed to produce common themes concerning the intertwining of spirituality with music. Finally, the conclusions present a novel contribution which includes lessons on how through self-exploration, one can use music and spirituality to repair and ultimately enrich the soul. The paper exposes the interplay between faith, spirituality and music, which will be of general interest and provide inspiration to those who intend to use music to enrich their lives and heal themselves.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"15 3","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141641145","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Zhiyan 智儼 (602–668) is considered the second patriarch of the Chinese Huayan 華嚴 (Jp. Kegon) school. Zhiyan gave his scholarly attention to the Dilun School 地論宗 and Shelun School 攝論宗. By his period, the reunification of the North and South had permitted the Dilun and Shelun lineages to begin to merge, and the texts on which they were based had a common origin in the Indian Yogācāra and Tathāgatagarbha. In this article, I focus on Zhiyan’s conceptual innovations and their background. My chief concerns are twofold: the first is to review several terms and teachings as representative examples of the creative practice of Zhiyan and the second is to identify his roots in the earlier traditions of Indian and Chinese Buddhism. I focus on the translation and understanding of the term zhenru 真如 (Skt. tathatā; suchness/thusness), which is a crucial expression used in descriptions of ultimate truth in Buddhism. By investigating the terms through the lens of the Ratnagotravibhāga (=RGV), I consider what tathatā, dhātu and gotra signified in their Indian usage and how these meanings evolved in the process of the appropriation of these concepts in China, especially in Zhiyan’s writings. Furthermore, through this analysis, I aim to explore Zhiyan’s attitude towards the Jiujing yisheng baoxing lun 究竟一乘寶性論 (=BXL), the Chinese translation of the RGV, and examine how he absorbed and utilized this significant treatise, which was compiled in India and translated in Northern China. We cannot find even one clear interpretation defining suchness as unconditioned dharma in the Dasheng qixin lun 大乘起信論 (=AF; Awakening of Mahāyāna Faith). In the AF, it is stated that suchness is initially pure. However, due to the fumigation of ignorance, the marks and features of defilement will appear on pure suchness. Suchness, being connected with foundation consciousness, has been regarded as the foundation or origin of conditioned arising in the She dasheng lun chao 攝大乘論抄 (T2806), a significant commentary on the She dasheng lun 攝大乘論 translated by Paramārtha 真諦 (499–569), who has been associated with the AF. Building on this trend in the interpretation of suchness, Zhiyan employs both the AF and the BXL to expound his theory of suchness. He initially utilizes the theory of suchness from the AF and the BXL to argue that all phenomena, including delusion, could arise from suchness. Zhiyan asserts the fumigation/perfume of suchness. The background of Zhiyan’s theory of suchness is based on the AF. However, while the AF only mentions the fumigation/perfume of suchness, Zhiyan adds that suchness does not inherently maintain its self-nature but arises conditionally. This marks a significant difference, or development, between the theory of suchness in the AF and that in Zhiyan’s Huayan doctrinal system. In my view, the answer lies in the BXL, which Zhiyan himself regards as a key text alongside the AF as the basis for his theory of suchness. Zhiyan finds an intimation of the precious truth in
{"title":"Zhiyan’s 智儼 Theory of Suchness (Ch. Zhenru 真如) and the Dependent Arising of the One Vehicle of the Distinct Teaching: With a Focus on the Influence of the Ratnagotravibhāga (Ch. Jiujing Yisheng Baoxing Lun 究竟一乘寶性論)","authors":"Zijie Li","doi":"10.3390/rel15070859","DOIUrl":"https://doi.org/10.3390/rel15070859","url":null,"abstract":"Zhiyan 智儼 (602–668) is considered the second patriarch of the Chinese Huayan 華嚴 (Jp. Kegon) school. Zhiyan gave his scholarly attention to the Dilun School 地論宗 and Shelun School 攝論宗. By his period, the reunification of the North and South had permitted the Dilun and Shelun lineages to begin to merge, and the texts on which they were based had a common origin in the Indian Yogācāra and Tathāgatagarbha. In this article, I focus on Zhiyan’s conceptual innovations and their background. My chief concerns are twofold: the first is to review several terms and teachings as representative examples of the creative practice of Zhiyan and the second is to identify his roots in the earlier traditions of Indian and Chinese Buddhism. I focus on the translation and understanding of the term zhenru 真如 (Skt. tathatā; suchness/thusness), which is a crucial expression used in descriptions of ultimate truth in Buddhism. By investigating the terms through the lens of the Ratnagotravibhāga (=RGV), I consider what tathatā, dhātu and gotra signified in their Indian usage and how these meanings evolved in the process of the appropriation of these concepts in China, especially in Zhiyan’s writings. Furthermore, through this analysis, I aim to explore Zhiyan’s attitude towards the Jiujing yisheng baoxing lun 究竟一乘寶性論 (=BXL), the Chinese translation of the RGV, and examine how he absorbed and utilized this significant treatise, which was compiled in India and translated in Northern China. We cannot find even one clear interpretation defining suchness as unconditioned dharma in the Dasheng qixin lun 大乘起信論 (=AF; Awakening of Mahāyāna Faith). In the AF, it is stated that suchness is initially pure. However, due to the fumigation of ignorance, the marks and features of defilement will appear on pure suchness. Suchness, being connected with foundation consciousness, has been regarded as the foundation or origin of conditioned arising in the She dasheng lun chao 攝大乘論抄 (T2806), a significant commentary on the She dasheng lun 攝大乘論 translated by Paramārtha 真諦 (499–569), who has been associated with the AF. Building on this trend in the interpretation of suchness, Zhiyan employs both the AF and the BXL to expound his theory of suchness. He initially utilizes the theory of suchness from the AF and the BXL to argue that all phenomena, including delusion, could arise from suchness. Zhiyan asserts the fumigation/perfume of suchness. The background of Zhiyan’s theory of suchness is based on the AF. However, while the AF only mentions the fumigation/perfume of suchness, Zhiyan adds that suchness does not inherently maintain its self-nature but arises conditionally. This marks a significant difference, or development, between the theory of suchness in the AF and that in Zhiyan’s Huayan doctrinal system. In my view, the answer lies in the BXL, which Zhiyan himself regards as a key text alongside the AF as the basis for his theory of suchness. Zhiyan finds an intimation of the precious truth in","PeriodicalId":505829,"journal":{"name":"Religions","volume":" 48","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141832650","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In the histories of both colonial and postcolonial Malawi, there have been cases of religious-related violence, both in its physical and non-physical forms. Such cases have led to the deaths of the “perpetrators” of violence and ‘innocent’ believers, destruction of property, prison detentions, and even the forced removal of citizens from the country. This paper analyzes two case studies, one in which private citizens perpetrated the violence, led by a preacher called John Chilembwe, of the Providence Industrial Mission (PIM), challenging British colonial authorities during the second decade of the twentieth century. In the second case, the focus is on the independent Malawi government, which used violence against members of the Jehovah’s Witness (JW) religious sect from the early 1960s to the early 1990s, owing to the Witnesses’ disassociation from the demands of the secular state. Using data primarily drawn from various archives and other published studies, this paper argues that the use of ‘religious-based violence’ is not just a domain ‘reserved’ for those experiencing oppression, exclusion, and marginalization. Rather, authoritarian governments, like the one that emerged in postcolonial Malawi and other parts of Africa, also resorted to using ‘religious-based violence’ to serve as a tool for eliminating ‘non-conforming’ religious sects and organizations. In doing so, this paper contributes to the various fields of scholarship, including the relationship between religion and violence in modern Africa and the dynamics and operations of the state in both colonial and postcolonial Africa.
{"title":"The State, Religion, and Violence in Colonial and Postcolonial Malawi","authors":"Paul Chiudza Banda","doi":"10.3390/rel15070853","DOIUrl":"https://doi.org/10.3390/rel15070853","url":null,"abstract":"In the histories of both colonial and postcolonial Malawi, there have been cases of religious-related violence, both in its physical and non-physical forms. Such cases have led to the deaths of the “perpetrators” of violence and ‘innocent’ believers, destruction of property, prison detentions, and even the forced removal of citizens from the country. This paper analyzes two case studies, one in which private citizens perpetrated the violence, led by a preacher called John Chilembwe, of the Providence Industrial Mission (PIM), challenging British colonial authorities during the second decade of the twentieth century. In the second case, the focus is on the independent Malawi government, which used violence against members of the Jehovah’s Witness (JW) religious sect from the early 1960s to the early 1990s, owing to the Witnesses’ disassociation from the demands of the secular state. Using data primarily drawn from various archives and other published studies, this paper argues that the use of ‘religious-based violence’ is not just a domain ‘reserved’ for those experiencing oppression, exclusion, and marginalization. Rather, authoritarian governments, like the one that emerged in postcolonial Malawi and other parts of Africa, also resorted to using ‘religious-based violence’ to serve as a tool for eliminating ‘non-conforming’ religious sects and organizations. In doing so, this paper contributes to the various fields of scholarship, including the relationship between religion and violence in modern Africa and the dynamics and operations of the state in both colonial and postcolonial Africa.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"1 7","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141641774","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Every human being functions and has the ability to establish relationships with others on four levels: somatic, psychological, spiritual, and social [...]
每个人都能在身体、心理、精神和社会四个层面发挥作用，并有能力与他人建立关系 [...] 。
{"title":"Introduction to the Special Issue “The Role of Religion in Marriage and Family Life”","authors":"Urszula Dudziak","doi":"10.3390/rel15070856","DOIUrl":"https://doi.org/10.3390/rel15070856","url":null,"abstract":"Every human being functions and has the ability to establish relationships with others on four levels: somatic, psychological, spiritual, and social [...]","PeriodicalId":505829,"journal":{"name":"Religions","volume":"1 4","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-16","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141642878","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
With the processes of urbanization and population migration in China, local traditional folk beliefs are facing a crisis of inheritance, including the loss of believers and the decline of religious buildings. However, in the southeastern coastal areas of China, with the development of society and the advancement of science and technology, folk beliefs have shown a trend of modernization, gained widespread attention from young people, and shown a good trend of inheritance. This study focuses on the modernization of folk beliefs in the southeastern coastal areas of China, exploring how folk beliefs are adapted to contemporary life and the key role of information technology in the protection of religious buildings. The study found that the modernization of folk beliefs in China’s southeastern coastal areas is mainly reflected in the portrayal of gods in cartoonish images, the popularity of music, and the modernization of communication methods. By analyzing the modernization process of folk beliefs in the southeastern coastal areas of China, this study reveals the adaptation and development of folk beliefs in modern society. Based on the reality of contemporary Chinese society, this study also explores the future modernization trend of folk beliefs and discusses the possibilities and potential risks of the application of digital technology in folk belief inheritance.
{"title":"Modernization and Inheritance of Folk Beliefs in the Digital Age: A Case Study in the Southeastern Coastal Areas of China","authors":"Guoliang Liu, Xin Huang, Yinghan Li","doi":"10.3390/rel15070847","DOIUrl":"https://doi.org/10.3390/rel15070847","url":null,"abstract":"With the processes of urbanization and population migration in China, local traditional folk beliefs are facing a crisis of inheritance, including the loss of believers and the decline of religious buildings. However, in the southeastern coastal areas of China, with the development of society and the advancement of science and technology, folk beliefs have shown a trend of modernization, gained widespread attention from young people, and shown a good trend of inheritance. This study focuses on the modernization of folk beliefs in the southeastern coastal areas of China, exploring how folk beliefs are adapted to contemporary life and the key role of information technology in the protection of religious buildings. The study found that the modernization of folk beliefs in China’s southeastern coastal areas is mainly reflected in the portrayal of gods in cartoonish images, the popularity of music, and the modernization of communication methods. By analyzing the modernization process of folk beliefs in the southeastern coastal areas of China, this study reveals the adaptation and development of folk beliefs in modern society. Based on the reality of contemporary Chinese society, this study also explores the future modernization trend of folk beliefs and discusses the possibilities and potential risks of the application of digital technology in folk belief inheritance.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"25 2","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141647755","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper aims to illustrate the dialogues on the issue of theodicy in late Ming Fujian. The Catholicism that entered China in the late Ming dynasty had a competitive relationship with indigenous religions in terms of their meaning systems. Catholicism emphasized the omniscience, omnibenevolence, and omnipotence of God, which created tensions and contradictions with the reality of phenomena such as the suffering of good people and the existence of evil. In the late Ming period, scholars, believers, and missionaries in the Fujian region engaged in deep exchanges and dialogues on theodicy, reflecting the significant attention and consideration given to the problem of evil. This paper first analyzes the dialogues on theodicy between the Fujian scholar Ye Xianggao (1559–1627) and the missionary Giulio Aleni (1582–1649). Next, it explores the discussions on the problem of evil between ordinary believers in the Fujian region and Giulio Aleni in their daily lives. Finally, it examines how anti-Catholics used the problem of evil to criticize Catholicism, and it also identifies the characteristics and impacts of Catholic theodicy in the late Ming and early Qing periods.
{"title":"Dialogues on the Issues of Theodicy in Late Ming Fujian","authors":"Qinghe Xiao","doi":"10.3390/rel15070851","DOIUrl":"https://doi.org/10.3390/rel15070851","url":null,"abstract":"This paper aims to illustrate the dialogues on the issue of theodicy in late Ming Fujian. The Catholicism that entered China in the late Ming dynasty had a competitive relationship with indigenous religions in terms of their meaning systems. Catholicism emphasized the omniscience, omnibenevolence, and omnipotence of God, which created tensions and contradictions with the reality of phenomena such as the suffering of good people and the existence of evil. In the late Ming period, scholars, believers, and missionaries in the Fujian region engaged in deep exchanges and dialogues on theodicy, reflecting the significant attention and consideration given to the problem of evil. This paper first analyzes the dialogues on theodicy between the Fujian scholar Ye Xianggao (1559–1627) and the missionary Giulio Aleni (1582–1649). Next, it explores the discussions on the problem of evil between ordinary believers in the Fujian region and Giulio Aleni in their daily lives. Finally, it examines how anti-Catholics used the problem of evil to criticize Catholicism, and it also identifies the characteristics and impacts of Catholic theodicy in the late Ming and early Qing periods.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"31 8","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141647888","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Following Ziya Gökalp and Ali Shariati’s assertion that Protestantism arose due to the influence of Islam in Europe in the Middle Ages, this study discusses the different discourses elaborated by the Turkish and Iranian authors based on this idea. The controversies surrounding modernity, westernization, colonialism, and Islam were a constant in their writings, despite the different geographical and historical circumstances. This paper discusses the logic of Gökalp and Shariati’s claim that Protestantism was Islamized Christianity. The aim is to provide a detailed perspective on how this claim illuminates their broader thinking about civilization, culture, and religion.
{"title":"The Protestant Reformation as an Islamisation of Christianity in the Thought of Ziya Gökalp and Ali Shariati","authors":"Javier Gil Guerrero","doi":"10.3390/rel15070850","DOIUrl":"https://doi.org/10.3390/rel15070850","url":null,"abstract":"Following Ziya Gökalp and Ali Shariati’s assertion that Protestantism arose due to the influence of Islam in Europe in the Middle Ages, this study discusses the different discourses elaborated by the Turkish and Iranian authors based on this idea. The controversies surrounding modernity, westernization, colonialism, and Islam were a constant in their writings, despite the different geographical and historical circumstances. This paper discusses the logic of Gökalp and Shariati’s claim that Protestantism was Islamized Christianity. The aim is to provide a detailed perspective on how this claim illuminates their broader thinking about civilization, culture, and religion.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"39 21","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141644880","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In 2000, David Batchelor utilized chromophobia to describe how achromaticity has been favoured among Western intelligentsia since Aristotle. In contrast to white, hues have been linked to the feminine, the dangerous and the chaotic, and they have often been perceived to be something to abandon or control. The ominous associations remain the same when hues are desired (chromophilia), but in these instances, one desires to lose oneself to the somewhat ominous realm of colour. By approaching the Hebrew Bible with Batchelor’s framework, and with a view to human agency, various texts of transitions between chromaticity and achromaticity are examined (Ps 51:9; Isa 1:18; Jon 3:6; Lam 4:7–8; Num 12:10; Exod 25–31). It is argued that colours, in some cases, are abandoned and controlled and that they receive a specific evaluation depending on whether an agent voluntarily desired or involuntarily suffered a transition between chromaticity and achromaticity.
{"title":"Precarious Hues: On Chromophobia, Chromophilia, and Transitions between Chromatic and Achromatic Colours in the Hebrew Bible","authors":"Søren Lorenzen","doi":"10.3390/rel15070852","DOIUrl":"https://doi.org/10.3390/rel15070852","url":null,"abstract":"In 2000, David Batchelor utilized chromophobia to describe how achromaticity has been favoured among Western intelligentsia since Aristotle. In contrast to white, hues have been linked to the feminine, the dangerous and the chaotic, and they have often been perceived to be something to abandon or control. The ominous associations remain the same when hues are desired (chromophilia), but in these instances, one desires to lose oneself to the somewhat ominous realm of colour. By approaching the Hebrew Bible with Batchelor’s framework, and with a view to human agency, various texts of transitions between chromaticity and achromaticity are examined (Ps 51:9; Isa 1:18; Jon 3:6; Lam 4:7–8; Num 12:10; Exod 25–31). It is argued that colours, in some cases, are abandoned and controlled and that they receive a specific evaluation depending on whether an agent voluntarily desired or involuntarily suffered a transition between chromaticity and achromaticity.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"18 1","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141647632","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This empirical study investigates the transformation of religiosity in Spain over the two decades from 1998 to 2018, with a focus on social changes in belief, religiosity, and religious controversies, as well as the evolution of religious socialization. By incorporating the concepts of religious socialization and religious controversy into the theoretical framework, the study analyzes data from three waves of surveys on religious topics conducted in Spain during this period. The descriptive findings reveal a clear trend towards a decline in religious belief, religiosity, and practice, coupled with a significant rise in atheistic and non-religious attitudes. Moreover, the explanatory analysis indicates a reduction in the impact of primary religious socialization during childhood, while sociodemographic variables such as age and ideology have either maintained or increased their influence in shaping religious or non-religious positions. The study identifies religious polarization, driven by a marked increase in atheism and non-religion, and suggests that intergenerational and ideological shifts are more critical in explaining changes in religious beliefs than traditional religious socialization processes.
{"title":"Religious Beliefs and Socialization: An Empirical Study on the Transformation of Religiosity in Spain from 1998 to 2018","authors":"Gonzalo Herranz-de-Rafael, J. Fernández-Prados","doi":"10.3390/rel15070848","DOIUrl":"https://doi.org/10.3390/rel15070848","url":null,"abstract":"This empirical study investigates the transformation of religiosity in Spain over the two decades from 1998 to 2018, with a focus on social changes in belief, religiosity, and religious controversies, as well as the evolution of religious socialization. By incorporating the concepts of religious socialization and religious controversy into the theoretical framework, the study analyzes data from three waves of surveys on religious topics conducted in Spain during this period. The descriptive findings reveal a clear trend towards a decline in religious belief, religiosity, and practice, coupled with a significant rise in atheistic and non-religious attitudes. Moreover, the explanatory analysis indicates a reduction in the impact of primary religious socialization during childhood, while sociodemographic variables such as age and ideology have either maintained or increased their influence in shaping religious or non-religious positions. The study identifies religious polarization, driven by a marked increase in atheism and non-religion, and suggests that intergenerational and ideological shifts are more critical in explaining changes in religious beliefs than traditional religious socialization processes.","PeriodicalId":505829,"journal":{"name":"Religions","volume":"33 49","pages":""},"PeriodicalIF":0.0,"publicationDate":"2024-07-15","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"141645427","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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