This document provides an overview of religion as a cultural system through summaries of various theorists' perspectives on religion and the sacred. It discusses Emile Durkheim's view of religion as expressing social cohesion through sacred symbols. It also outlines Mircea Eliade's view of religious experiences involving manifestations of the sacred. The document then presents Clifford Geertz's definition of religion as a system that establishes powerful motivations and moods. It also discusses theories of religion as compensation and rational choice. Finally, it examines Arnold van Gennep and Bruce Lincoln's models of rites of passage as rituals marking life transitions.
This document provides an overview of various theories and interpretations of religion. It discusses biological/evolutionary theories proposed by scholars like Tylor and Frazier that view religion as evolving from animism to monotheism. It also examines social and cultural theories from thinkers such as Durkheim, Marx and Weber that analyze religion's social functions and relationship to economic systems. Additionally, it outlines psychological theories from Freud and Otto and feminist/gender perspectives on how religion expresses or justifies differences. Finally, it notes postmodern approaches that view religion as lived experience and changing traditions.
St. Augustine searched for meaning and satisfaction in different philosophies and religions but found them lacking until he became Christian. The document discusses arguments for the existence of God, including the argument from divine longing - that humans have an innate desire to know God that must be fulfilled. It provides examples of astronauts and scientists who attributed their work and discoveries to God.
This document introduces a course on religion in America by discussing definitions of religion and approaches to studying it. It explores definitions from sociologists, anthropologists, philosophers, and theologians. It also outlines several theories of how religion originated, such as being based on animism, nature worship, or addressing human needs. The document concludes by proposing approaches to understanding religion in America through church history, lived religion, revitalization movements, and an ecological metaphor. It raises questions about pluralism, consensus, secularization, and the relationship between religion and American identity.
This document provides an overview of key concepts in the study of religion, including:
1) Belief systems, community, stories, practices, and aesthetics are some of the main characteristics of religions.
2) Religions are concerned with understanding ultimate reality or the sacred. Theism, atheism, and non-theism describe different views on the existence of God or gods.
3) Religious experiences can be social, sensory, or interior experiences that take place in the mind. Rudolf Otto and Sigmund Freud provided influential theories on the nature of religious experience.
The document discusses world religions, defining religion as dealing with peoples' relationship to the unseen world of spirits and gods. It outlines criteria for understanding religions, including myths, rituals, proposals for salvation, and beliefs about life after death. Several theories on the origins of religion are presented, including animism, nature worship, original monotheism, magic, and the projection of human needs. Finally, four types of religions are defined based on their geographic origins and core beliefs.
This document discusses worldviews and what influences them. It explores major worldviews like religious views, individualism, and different cultural perspectives. It examines features common to religious worldviews and describes the semitic and eastern views in more detail. Recent disruptions to traditional worldviews are also outlined, like wars, technology, and global events. The document raises the question of whether religious worldviews are compatible with modern life.
This document discusses new religious movements, sects, and cults. It provides definitions for each term. A new religious movement is a recent religious development that involves myths, rituals, beliefs and aims to offer salvation. It grows out of current trends within other organizations or society. Examples given are Mormonism and Jehovah's Witnesses. A sect demands strict conformity and distances itself from larger society, while a cult is founded by a charismatic leader who remains the central focus, claims a new revelation, and demands high conformity, viewed with suspicion by others. Several new religious movements are described briefly, including their origins and beliefs.
This document provides an overview of various theories and interpretations of religion. It discusses biological/evolutionary theories proposed by scholars like Tylor and Frazier that view religion as evolving from animism to monotheism. It also examines social and cultural theories from thinkers such as Durkheim, Marx and Weber that analyze religion's social functions and relationship to economic systems. Additionally, it outlines psychological theories from Freud and Otto and feminist/gender perspectives on how religion expresses or justifies differences. Finally, it notes postmodern approaches that view religion as lived experience and changing traditions.
St. Augustine searched for meaning and satisfaction in different philosophies and religions but found them lacking until he became Christian. The document discusses arguments for the existence of God, including the argument from divine longing - that humans have an innate desire to know God that must be fulfilled. It provides examples of astronauts and scientists who attributed their work and discoveries to God.
This document introduces a course on religion in America by discussing definitions of religion and approaches to studying it. It explores definitions from sociologists, anthropologists, philosophers, and theologians. It also outlines several theories of how religion originated, such as being based on animism, nature worship, or addressing human needs. The document concludes by proposing approaches to understanding religion in America through church history, lived religion, revitalization movements, and an ecological metaphor. It raises questions about pluralism, consensus, secularization, and the relationship between religion and American identity.
This document provides an overview of key concepts in the study of religion, including:
1) Belief systems, community, stories, practices, and aesthetics are some of the main characteristics of religions.
2) Religions are concerned with understanding ultimate reality or the sacred. Theism, atheism, and non-theism describe different views on the existence of God or gods.
3) Religious experiences can be social, sensory, or interior experiences that take place in the mind. Rudolf Otto and Sigmund Freud provided influential theories on the nature of religious experience.
The document discusses world religions, defining religion as dealing with peoples' relationship to the unseen world of spirits and gods. It outlines criteria for understanding religions, including myths, rituals, proposals for salvation, and beliefs about life after death. Several theories on the origins of religion are presented, including animism, nature worship, original monotheism, magic, and the projection of human needs. Finally, four types of religions are defined based on their geographic origins and core beliefs.
This document discusses worldviews and what influences them. It explores major worldviews like religious views, individualism, and different cultural perspectives. It examines features common to religious worldviews and describes the semitic and eastern views in more detail. Recent disruptions to traditional worldviews are also outlined, like wars, technology, and global events. The document raises the question of whether religious worldviews are compatible with modern life.
This document discusses new religious movements, sects, and cults. It provides definitions for each term. A new religious movement is a recent religious development that involves myths, rituals, beliefs and aims to offer salvation. It grows out of current trends within other organizations or society. Examples given are Mormonism and Jehovah's Witnesses. A sect demands strict conformity and distances itself from larger society, while a cult is founded by a charismatic leader who remains the central focus, claims a new revelation, and demands high conformity, viewed with suspicion by others. Several new religious movements are described briefly, including their origins and beliefs.
Sociology of religion can be summarized as follows:
1) Sociology of religion studies religious beliefs, practices, and organizations using sociological tools like surveys, interviews, and analysis of historical documents.
2) Early founders like Durkheim analyzed religion to distinguish sociology from other disciplines. Marx and Weber also studied the relationship between religion and social structure.
3) Contemporary debates center around issues like secularization, civil religion, and how religion operates in a globalized and multicultural world. Sociologists view religion both as a belief system and a social institution that shapes social action.
This document discusses several topics related to religion from a sociological perspective. It begins by outlining Troeltsch's typology of religious organizations as ecclesia, church, sect, and cult. It then discusses trends in religion in the United States, noting the diversity of denominations and the civil religious aspects. The document also examines different perspectives on the relationship between religion and society, and debates whether religion serves to unite or divide societies.
The document discusses several new religious movements, including the Unification Church, Church of Scientology, Branch Davidians, and People's Temple. It notes that new religious movements typically rely on a unique revelation to an individual leader, develop in reaction to perceived issues with mainstream religions, and incorporate elements from established religions to gain legitimacy. The document provides brief overviews of the origins and beliefs of each mentioned movement.
This document provides an introduction to the study of world religions. It discusses definitions of religion and important factors considered for classifying a set of beliefs as a religion, such as dealing with relationships with the supernatural world and developing myths, rituals, places of worship, scriptures, and moral codes. The document also summarizes several theories on the origins of religion, such as animism, nature worship, original monotheism, and the magic theory. Finally, it categorizes different types of religions based on their origins, such as basic religions, religions originating in India, China/Japan, and the Middle East.
Liberation theology emerged in Latin America in the 1960s as a Christian response to economic injustice. Rooted in faith and scripture, it was developed by members of religious orders who worked directly with poor communities. Liberation theology interprets the Bible through the experiences of the poor and views poverty as largely a product of unequal social structures. It aims to affirm the dignity of the poor and their right to struggle for a more just society through a critique of economics and the church's role in maintaining the status quo.
The document discusses different worldviews and how they shape culture. It defines worldview as a culture's perspective on existence and reality, which often operates unconsciously. The key expressions of worldview are attempts to answer life's big questions. Forms of worldview discussed include religion, secularism, and spirituality. Specific religions covered are Christianity, Islam, Hinduism, and their core assumptions, cultural influences, and views on death.
Humans have an innate desire to understand the world and find meaning that extends beyond everyday life. This has led them to explore both scientific and religious explanations for existence. While science seeks truth through empirical evidence and reason, religion attempts to answer deeper spiritual questions through faith, stories, and sacred texts. In modern times, science and secular rationalism have grown in influence while religion has declined, with many societies becoming more secular. However, religious belief still takes various forms from theism to agnosticism to atheism, and people hold different views about God and the divine.
Religion plays an important role in society according to sociological theories. Marx saw religion as an ideology used by the ruling class to justify social inequality and oppress the working class. It creates false consciousness and masks the real issues of exploitation under capitalism. Durkheim viewed religion as an integrative force that provides meaning, social solidarity, and shared values in a society. People often change religions due to outside societal forces such as changes in education, marital status, geography, and generational assimilation rather than purely personal choice.
Religion is a collection of belief systems and worldviews that relate humanity to spirituality and moral values. It provides emotional support and security for believers by offering meaning and transcendence. Religion also functions as social control by sacralizing social norms and values, and can enable social change by justifying social movements. Additionally, religion contributes to individual and group identities and directs aspects of people's lives like rites of passage.
This document provides an overview of religion from a sociological perspective. It defines religion and discusses its universal nature and influence. Religion is interwoven with social, economic, and political life. The sociological study of religion focuses on its structure, organization, and role in society. Various religious structures like churches, sects, denominations and cults are described. The functions and dysfunctions of religion for individuals and society are outlined. The document also discusses folk Catholicism, faith healing, occult practices, and the separation of church and state in the Philippines.
This document provides an overview of defining religion and exploring the universality and variations in religious beliefs and practices. It discusses how religion is defined as pertaining to supernatural powers and how beliefs about what is supernatural can vary within societies. Four key theories are presented to explain the universality of religion: the need to understand, reversion to childhood feelings, anxiety and uncertainty, and the need for community. The document examines variations in the types of supernatural beings believed in across societies as well as differences in religious practices such as prayer, rituals, and sacrifices. It also analyzes how religious beliefs and hierarchies can parallel social and political structures.
IOSR Journal of Humanities and Social Science is a double blind peer reviewed International Journal edited by International Organization of Scientific Research (IOSR).The Journal provides a common forum where all aspects of humanities and social sciences are presented. IOSR-JHSS publishes original papers, review papers, conceptual framework, analytical and simulation models, case studies, empirical research, technical notes etc.
1. Moral Theology (MT) is a branch of systematic theology that focuses on the implications of Christian faith for how believers ought to live.
2. MT shares interests and structures with moral philosophy but differs in its use of divine revelation from the Christian faith tradition.
3. Key definitions of MT characterize it as searching for norms of conduct in light of revelation, analyzing what humans ought to be based on their nature, and describing it as a response to God's call through the virtues of faith, hope and love.
This document discusses several theories of religion, including substantive, functional, and social constructionist definitions. It outlines Durkheim's functionalist view that religion serves to reinforce social solidarity and the collective conscience. Durkheim believed worship of sacred symbols and totems represented worship of society. The document also discusses Marxist views that religion acts as an ideology used by the ruling class to oppress workers, and feminist perspectives that see religion as reflecting and perpetuating patriarchal social structures and the subordination of women. Criticisms of several of these perspectives are also presented.
This document provides an overview of religion from an academic perspective. It discusses various definitions of religion from scholars such as Comstock, Eliade, James, Freud, and Jung. It also outlines dimensions of religion such as the practical, experiential, narrative, doctrinal, ethical, social, and material. Finally, it discusses why religions exist in providing meaning, social organization, and stimulating art, and outlines some key terms used to classify religions such as theistic, monotheistic, polytheistic, and monistic.
This document provides an overview of key sociologists and concepts related to beliefs in society. It discusses substantive and functional views of religion, as well as social constructivist perspectives. The document also outlines theories of religion such as Functionalism, Marxism, and Feminism. Additional topics covered include defining religion, religion as a conservative or changing force, and arguments regarding the secularization thesis. Links to exam materials like question papers and mark schemes are also provided.
The document provides an overview of cultural geography of religion. It defines religion and discusses major world religions including their origins, divisions, and basic precepts. The major universalizing religions covered are Christianity, Islam, and Buddhism. The major ethnic religions discussed are Hinduism and Judaism. Other ethnic Asian religions of Confucianism, Daoism, and Shintoism are also briefly mentioned.
This document discusses sociological perspectives on religion. It explains that sociologists study religion's social dimensions and influence on society rather than its spiritual aspects. Three main sociological perspectives are discussed: functionalism views religion as creating social order and unity; conflict theory examines how religion affects social change; and symbolic interactionism sees religion as providing symbolic meaning. Religious organizations such as churches, denominations, sects, and cults are also analyzed. Finally, the document reviews dimensions of religious commitment and trends in religion in the United States.
How are the sacred and the profane seen in the world—and in religion? Are they separate or intertwined? Here are the views of Emile Durkheim, Rudolf Otto, Father Greeley, Peter Berger and others.
Sociology of religion can be summarized as follows:
1) Sociology of religion studies religious beliefs, practices, and organizations using sociological tools like surveys, interviews, and analysis of historical documents.
2) Early founders like Durkheim analyzed religion to distinguish sociology from other disciplines. Marx and Weber also studied the relationship between religion and social structure.
3) Contemporary debates center around issues like secularization, civil religion, and how religion operates in a globalized and multicultural world. Sociologists view religion both as a belief system and a social institution that shapes social action.
This document discusses several topics related to religion from a sociological perspective. It begins by outlining Troeltsch's typology of religious organizations as ecclesia, church, sect, and cult. It then discusses trends in religion in the United States, noting the diversity of denominations and the civil religious aspects. The document also examines different perspectives on the relationship between religion and society, and debates whether religion serves to unite or divide societies.
The document discusses several new religious movements, including the Unification Church, Church of Scientology, Branch Davidians, and People's Temple. It notes that new religious movements typically rely on a unique revelation to an individual leader, develop in reaction to perceived issues with mainstream religions, and incorporate elements from established religions to gain legitimacy. The document provides brief overviews of the origins and beliefs of each mentioned movement.
This document provides an introduction to the study of world religions. It discusses definitions of religion and important factors considered for classifying a set of beliefs as a religion, such as dealing with relationships with the supernatural world and developing myths, rituals, places of worship, scriptures, and moral codes. The document also summarizes several theories on the origins of religion, such as animism, nature worship, original monotheism, and the magic theory. Finally, it categorizes different types of religions based on their origins, such as basic religions, religions originating in India, China/Japan, and the Middle East.
Liberation theology emerged in Latin America in the 1960s as a Christian response to economic injustice. Rooted in faith and scripture, it was developed by members of religious orders who worked directly with poor communities. Liberation theology interprets the Bible through the experiences of the poor and views poverty as largely a product of unequal social structures. It aims to affirm the dignity of the poor and their right to struggle for a more just society through a critique of economics and the church's role in maintaining the status quo.
The document discusses different worldviews and how they shape culture. It defines worldview as a culture's perspective on existence and reality, which often operates unconsciously. The key expressions of worldview are attempts to answer life's big questions. Forms of worldview discussed include religion, secularism, and spirituality. Specific religions covered are Christianity, Islam, Hinduism, and their core assumptions, cultural influences, and views on death.
Humans have an innate desire to understand the world and find meaning that extends beyond everyday life. This has led them to explore both scientific and religious explanations for existence. While science seeks truth through empirical evidence and reason, religion attempts to answer deeper spiritual questions through faith, stories, and sacred texts. In modern times, science and secular rationalism have grown in influence while religion has declined, with many societies becoming more secular. However, religious belief still takes various forms from theism to agnosticism to atheism, and people hold different views about God and the divine.
Religion plays an important role in society according to sociological theories. Marx saw religion as an ideology used by the ruling class to justify social inequality and oppress the working class. It creates false consciousness and masks the real issues of exploitation under capitalism. Durkheim viewed religion as an integrative force that provides meaning, social solidarity, and shared values in a society. People often change religions due to outside societal forces such as changes in education, marital status, geography, and generational assimilation rather than purely personal choice.
Religion is a collection of belief systems and worldviews that relate humanity to spirituality and moral values. It provides emotional support and security for believers by offering meaning and transcendence. Religion also functions as social control by sacralizing social norms and values, and can enable social change by justifying social movements. Additionally, religion contributes to individual and group identities and directs aspects of people's lives like rites of passage.
This document provides an overview of religion from a sociological perspective. It defines religion and discusses its universal nature and influence. Religion is interwoven with social, economic, and political life. The sociological study of religion focuses on its structure, organization, and role in society. Various religious structures like churches, sects, denominations and cults are described. The functions and dysfunctions of religion for individuals and society are outlined. The document also discusses folk Catholicism, faith healing, occult practices, and the separation of church and state in the Philippines.
This document provides an overview of defining religion and exploring the universality and variations in religious beliefs and practices. It discusses how religion is defined as pertaining to supernatural powers and how beliefs about what is supernatural can vary within societies. Four key theories are presented to explain the universality of religion: the need to understand, reversion to childhood feelings, anxiety and uncertainty, and the need for community. The document examines variations in the types of supernatural beings believed in across societies as well as differences in religious practices such as prayer, rituals, and sacrifices. It also analyzes how religious beliefs and hierarchies can parallel social and political structures.
IOSR Journal of Humanities and Social Science is a double blind peer reviewed International Journal edited by International Organization of Scientific Research (IOSR).The Journal provides a common forum where all aspects of humanities and social sciences are presented. IOSR-JHSS publishes original papers, review papers, conceptual framework, analytical and simulation models, case studies, empirical research, technical notes etc.
1. Moral Theology (MT) is a branch of systematic theology that focuses on the implications of Christian faith for how believers ought to live.
2. MT shares interests and structures with moral philosophy but differs in its use of divine revelation from the Christian faith tradition.
3. Key definitions of MT characterize it as searching for norms of conduct in light of revelation, analyzing what humans ought to be based on their nature, and describing it as a response to God's call through the virtues of faith, hope and love.
This document discusses several theories of religion, including substantive, functional, and social constructionist definitions. It outlines Durkheim's functionalist view that religion serves to reinforce social solidarity and the collective conscience. Durkheim believed worship of sacred symbols and totems represented worship of society. The document also discusses Marxist views that religion acts as an ideology used by the ruling class to oppress workers, and feminist perspectives that see religion as reflecting and perpetuating patriarchal social structures and the subordination of women. Criticisms of several of these perspectives are also presented.
This document provides an overview of religion from an academic perspective. It discusses various definitions of religion from scholars such as Comstock, Eliade, James, Freud, and Jung. It also outlines dimensions of religion such as the practical, experiential, narrative, doctrinal, ethical, social, and material. Finally, it discusses why religions exist in providing meaning, social organization, and stimulating art, and outlines some key terms used to classify religions such as theistic, monotheistic, polytheistic, and monistic.
This document provides an overview of key sociologists and concepts related to beliefs in society. It discusses substantive and functional views of religion, as well as social constructivist perspectives. The document also outlines theories of religion such as Functionalism, Marxism, and Feminism. Additional topics covered include defining religion, religion as a conservative or changing force, and arguments regarding the secularization thesis. Links to exam materials like question papers and mark schemes are also provided.
The document provides an overview of cultural geography of religion. It defines religion and discusses major world religions including their origins, divisions, and basic precepts. The major universalizing religions covered are Christianity, Islam, and Buddhism. The major ethnic religions discussed are Hinduism and Judaism. Other ethnic Asian religions of Confucianism, Daoism, and Shintoism are also briefly mentioned.
This document discusses sociological perspectives on religion. It explains that sociologists study religion's social dimensions and influence on society rather than its spiritual aspects. Three main sociological perspectives are discussed: functionalism views religion as creating social order and unity; conflict theory examines how religion affects social change; and symbolic interactionism sees religion as providing symbolic meaning. Religious organizations such as churches, denominations, sects, and cults are also analyzed. Finally, the document reviews dimensions of religious commitment and trends in religion in the United States.
How are the sacred and the profane seen in the world—and in religion? Are they separate or intertwined? Here are the views of Emile Durkheim, Rudolf Otto, Father Greeley, Peter Berger and others.
Galleria Borghese, Rome: Picture Gallery, The Masterpiecesguimera
The Galleria Borghese is a state museum housed in the Villa Borghese in Rome. The villa was built in 1613-15 for Cardinal Scipione Borghese and contains his and his family's collection of paintings and sculptures, which now form the core of the museum. The collection includes important works by artists such as Caravaggio, Raphael, and Titian that were not dispersed in the 18th century like many other Roman patrician collections. The Italian government acquired the villa and its contents from the Borghese family in 1902.
The idea, the technique, the originality of style. Space, time. In this sintesis the art.
I liked to restore ancient techniques, the academic world, the respectful placing in prestigious settings.
I wasn't tied to the distinction abstract/figurative, sacred/profane, but the non-temporal search of the visual synthesis.
I dealt with this knowledge in other to elaborate ideas that would lead to a mature style.
So mantaining the colour firm, light and shade contrasts, the expressive power, i came to my language.
In this introduction my way through the years, the overcoming of forming, my visual achievement.
Rebus Revisited: The Sacred and Profane Memories of a Reading List ManagerLOSCymru
This document discusses the implementation of the Rebus reading list management system at Swansea University. It describes the requirements for a new reading list system, how Rebus was selected and implemented, how the system has been augmented to integrate with Blackboard and add widgets, usage statistics after one year, and feedback from subject librarians on benefits and potential improvements.
The Numinous: Experiencing the Sacred in the SecularBarry Casey
How do we experience the Sacred in this world? Is the spiritual always just out of reach? Here are perspectives from sociology, philosophy, and anthropology that reveal our changing views on the Numinous.
Mircea Eliade was a Romanian historian of religion born in 1907 who studied Hinduism in India. He later taught comparative religion in Paris and Chicago. Eliade believed that religious people experience time as both sacred and profane, while non-religious people see time as homogeneous. For Eliade, the sacred is manifested through hierophanies, cratophanies, and ontophanies, and provides order and meaning for religious people through myths and rituals that allow participation in primordial sacred time. Eliade studied how archaic societies constructed sacred space and symbolism to participate in the divine cosmos.
Religion creates social order by unifying people around shared sacred symbols and collective representations of morality. Without a shared system of religious beliefs and practices, social order and solidarity would break down.
Sociologists define religion in three main ways - substantive, functional, and social constructionist. Substantive definitions focus on religious beliefs like belief in God or the supernatural. Functional definitions see religion as serving social or psychological functions. Social constructionist definitions say religion cannot be universally defined and definitions are contested and influenced by those in power. Durkheim saw religion as reinforcing social solidarity through rituals and collective worship. Malinowski and Parsons argued religion helps individuals cope with stress and finds meaning. Bellah's concept of civil religion described religion uniting American society through rituals like pledging allegiance. Lenin and Marx viewed religion as a tool for ruling classes to control populations by masking exploitation.
Introduction the Development of PhilosophySocrates ( the unexamTatianaMajor22
Introduction the Development of Philosophy
Socrates ( "the unexamined life is not worth living"
Demonstrate knowledge on:
What is Philosophy?
The noun philosophy means the study of proper behavior, and the search for wisdom. The original meaning of the word philosophy comes from the Greek roots philo-meaning "love" and -sophos, or "wisdom." ... In other words, they want to know the meaning of life.
Watch Video: What is Philosophy https://www.youtube.com/watch?v=nRG-rV8hhpU
What is Ethics?
Ethics or moral philosophy is a branch of philosophy that involves systematizing, defending, and recommending concepts of right and wrong conduct. ... Ethics seeks to resolve questions of human morality by defining concepts such as good and evil, right and wrong, virtue and vice, justice and crime.
View Video: What is Ethics https://www.youtube.com/watch?v=3_t4obUc51A
4,200 religions
According to some estimates, there are roughly 4,200 religions in the world. The word religion is sometimes used interchangeably with "faith" or "belief system", but religion differs from private belief in that it has a public aspect.
List of Religions and Spiritual Traditions -
https://en.wikipedia.org › wiki › List_of_religions_and_spiritual_traditions
Forms of Religious Belief : Monotheism, Atheism, Polytheism, Agnostic
A. Monotheism The term monotheism comes from the Greek monos, (one) and theos (god). Thus, monotheism is the belief in the existence of a single god.
B. Polytheism which is a belief in many gods
C. Atheism An atheist doesn't believe in a god or divine being. ...
D. Agnostic an agnostic neither believes nor disbelieves in a god or religious doctrine. Agnostics assert that it's impossible for human beings to know anything about how the universe was created and if divine beings exist. They are open to the possibility of a divine being an atheist is not open to such a possibility.
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Two Types of Religions/Historical and Mythological Religions
Mythological Religion Mythology is the main component of Religion. It refers to systems of legends and stories and concepts that are of high importance to a certain community, making statements concerning the supernatural or sacred. Religion is the broader term, besides mythological system, it includes ritual. A given mythology is almost always associated with a certain religion such as Greek mythology with Ancient Greek religion. Disconnected from its religious system, a myth may lose its immediate relevance to the community and evolve—away from sacred importance—into a legend or folktale.
Historical Religions can be traced back in history to actual people, places and events which are documented in history and archeology. Information about the teachings and life situation of Jesus, Mohammed, Moses, The Jewish Prophets can be found in historical records.
Religious Theory Philosophy( Ethics based on a Religious teaching) Religious philosophy is ...
11. Religion and Society An Intro. and Sprituality and Social Work.pptxMichael Bautista
This document provides an overview of religion and spirituality from a sociological perspective. It discusses the definitions and approaches of prominent sociologists like Durkheim, Weber, and Marx in studying religion. It examines the functionalist, critical, and interactionist theories for understanding religion's role and influence in society. The document also explores types of religious organizations, the relationship between religion and social change, and the concepts of secularization and spirituality. It defines social work and discusses the importance of social workers in addressing social issues and promoting human rights.
FIGURE 15.1 Religions come in many forms, such as this large m.docxgreg1eden90113
FIGURE 15.1 Religions come in many forms, such as this large megachurch. (Credit: ToBeDaniel/Wikimedia
Commons)
INTRODUCTION
CHAPTER OUTLINE
15.1 The Sociological Approach to Religion
15.2 World Religions
15.3 Religion in the United States
Why do sociologists study religion? For centuries, humankind has sought to understand and
explain the “meaning of life.” Many philosophers believe this contemplation and the desire to understand our
place in the universe are what differentiate humankind from other species. Religion, in one form or another,
has been found in all human societies since human societies first appeared. Archaeological digs have revealed
ritual objects, ceremonial burial sites, and other religious artifacts. Social conflict and even wars often result
from religious disputes. To understand a culture, sociologists must study its religion.
What is religion? Pioneer sociologist Émile Durkheim described it with the ethereal statement that it consists
of “things that surpass the limits of our knowledge” (1915). He went on to elaborate: Religion is “a unified
system of beliefs and practices relative to sacred things, that is to say set apart and forbidden, beliefs and
practices which unite into one single moral community, called a church, all those who adhere to them” (1915).
Some people associate religion with places of worship (a synagogue or church), others with a practice
(confession or meditation), and still others with a concept that guides their daily lives (like dharma or sin). All
these people can agree that religion is a system of beliefs, values, and practices concerning what a person
holds sacred or considers to be spiritually significant.
Does religion bring fear, wonder, relief, explanation of the unknown or control over freedom and choice? How
do our religious perspectives affect our behavior? These are questions sociologists ask and are reasons they
study religion. What are peoples' conceptions of the profane and the sacred? How do religious ideas affect the
real-world reactions and choices of people in a society?
15Religion
Religion can also serve as a filter for examining other issues in society and other components of a culture. For
example, after the terrorist attacks of September 11, 2001, and later in during the rise and predominant of the
terrorist group ISIS, it became important for teachers, church leaders, and the media to educate Americans
about Islam to prevent stereotyping and to promote religious tolerance. Sociological tools and methods, such
as surveys, polls, interviews, and analysis of historical data, can be applied to the study of religion in a culture
to help us better understand the role religion plays in people’s lives and the way it influences society.
15.1 The Sociological Approach to Religion
LEARNING OBJECTIVES
By the end of this section, you should be able to:
• Discuss the historical view of religion from a sociological perspective
• Describe how the major sociological paradigms vie.
This document provides an overview of a course on Religions of the World. It outlines the course requirements, topics, readings, assignments, and policies. The course meets general education requirements and covers major world religions including Hinduism, Buddhism, Christianity, Islam and others. Weekly blogs are assigned where students respond with a point, question and 100 words.
This document provides an overview of a course on Religions of the World. It outlines the course requirements, topics, readings, assignments, and policies. The course meets general education requirements and covers major world religions including Hinduism, Buddhism, Christianity, Islam and others. Weekly blogs are assigned where students respond with a point, question and 100 words.
Essay 1 generally good content; but some issues with content as n.docxYASHU40
The document discusses different methods for measuring religiosity in sociological research. It describes direct and indirect methods. Direct methods involve directly asking about religiosity, while indirect methods use research instruments to indirectly measure religiosity. It provides details on several indirect methods, including organizational religiosity, individual religiosity, and their direct and indirect effects. While acknowledging limitations, the document argues indirect methods are better as they utilize explicit studies to fully capture the multi-dimensional nature of religiosity.
This document provides an overview of religion from a sociological perspective. It defines religion and discusses its universal nature and influence. Religion is interwoven with social, economic, and political life. The sociological study of religion focuses on its structure, organization, and role in society. Various religious structures like churches, sects, denominations and cults are described. The functions and dysfunctions of religion for individuals and society are outlined. The document also discusses folk Catholicism, faith healing, occult practices, and the separation of church and state in the Philippines.
15 ReligionFigure 15.1 Religions come in many forms, such .docxaulasnilda
15 Religion
Figure 15.1 Religions come in many forms, such as this large megachurch. (Photo courtesy of ToBeDaniel/Wikimedia Commons)
Learning Objectives
15.1. The Sociological Approach to Religion
• Discuss the historical view of religion from a sociological perspective
• Understand how the major sociological paradigms view religion
15.2. World Religions
• Explain the differences between various types of religious organizations
• Understand classifications of religion, like animism, polytheism, monotheism, and atheism
• Describe several major world religions
15.3. Religion in the United States
• Give examples of religion as an agent of social change
• Describe current U.S. trends including megachurches and secularization
Introduction to Religion
Why do sociologists study religion? For centuries, humankind has sought to understand and explain the “meaning of life.”
Many philosophers believe this contemplation and the desire to understand our place in the universe are what differentiate
humankind from other species. Religion, in one form or another, has been found in all human societies since human
societies first appeared. Archaeological digs have revealed ritual objects, ceremonial burial sites, and other religious
artifacts. Social conflict and even wars often result from religious disputes. To understand a culture, sociologists must
study its religion.
What is religion? Pioneer sociologist Émile Durkheim described it with the ethereal statement that it consists of “things
that surpass the limits of our knowledge” (1915). He went on to elaborate: Religion is “a unified system of beliefs and
practices relative to sacred things, that is to say set apart and forbidden, beliefs and practices which unite into one single
moral community, called a church, all those who adhere to them” (1915). Some people associate religion with places of
worship (a synagogue or church), others with a practice (confession or meditation), and still others with a concept that
Chapter 15 | Religion 333
guides their daily lives (like dharma or sin). All these people can agree that religion is a system of beliefs, values, and
practices concerning what a person holds sacred or considers to be spiritually significant.
Does religion bring fear, wonder, relief, explanation of the unknown or control over freedom and choice? How do our
religious perspectives affect our behavior? These are questions sociologists ask and are reasons they study religion. What
are peoples' conceptions of the profane and the sacred? How do religious ideas affect the real-world reactions and choices
of people in a society?
Religion can also serve as a filter for examining other issues in society and other components of a culture. For example,
after the terrorist attacks of September 11, 2001, it became important for teachers, church leaders, and the media to educate
Americans about Islam to prevent stereotyping and to promote religious tolerance. Sociological tools and methods, suc ...
This document provides an introduction to world religions and belief systems. It discusses key concepts like worldview, religion, spirituality and belief systems. It explains that worldviews are shaped by religions and beliefs. Various religious worldviews emphasize different aspects like sacred texts, traditions or nature. The characteristics of religion are also outlined. Activities encourage analyzing different perspectives on faith. The relationship between religion and spirituality is explored, noting religion involves membership while spirituality is personal. Theology is defined as the systematic study of God using reason.
An Invitation to the Study of World Religions Chapter 1ProfessorWatson
The document discusses several key aspects of the academic study of religion:
1) It examines different approaches and definitions of religion proposed by scholars like Durkheim, James, and Tillich.
2) It explores what religions typically do, such as respond to human needs and provide explanations for ultimate reality.
3) It outlines Ninian Smart's model of the different dimensions of religion, including mythic, doctrinal, ethical, and social dimensions.
4) It discusses some challenges religions face in the modern world with modernization, urbanization, globalization, and secularization.
The structure of religion includes various components such as theologies, creeds, rituals, sects, symbols and sacred literature. Theologies are systematic explanations of a religion's beliefs regarding the relationship between God and the universe. Creeds represent the codified set of doctrines of a religious group. Rituals are standardized religious practices and ceremonies that are performed for various purposes like communicating with the supernatural. Sects are religious groups that split off from larger denominations due to doctrinal or other differences. Symbols represent religious groups and concepts. Sacred literature includes religious texts that outline the theological principles and beliefs of a faith.
Main content17-1The Sociological Study of ReligionLO 1Define.docxendawalling
Main content
17-1The Sociological Study of Religion
LO 1
Definereligion and identify its key components.
What is religion? Religion is a social institution composed of a unified system of beliefs, symbols, and rituals—based on some sacred or supernatural realm—that guides human behavior, gives meaning to life, and unites believers into a community. Based on this definition, religion is a stable institution that exists independently from individuals who attend religious services or officials (such as priests, pastors, or other clergy) in the administrative hierarchy. Religion is sometimes thought of as a platform for the expression of spirituality—the relationship between the individual and something larger than oneself, such as a broader sense of connection with the surrounding world. As such, spirituality involves the individual’s inner, subjective feelings and experiences rather than the act of giving devotion to external beliefs, rituals, and deities that are set forth in established creeds or religious communities.
In the final analysis, both religion and spirituality require that persons engage in a leap of faith—a confident belief that cannot be proven or disproven but is accepted as true. Religious beliefs require faith because religion provides answers for seemingly unanswerable questions that underlie human existence. According to the sociologist Peter Berger (1967), these questions are Who am I? Why am I here? How should I live? What happens when I die? Berger suggests that religion provides a system of meaning that connects people to society and provides them with a sense of purpose that transcends the ordinary realm of life (Figure 17.1). Consequently, religious beliefs bind people together and establish rites of passage through various stages of life, such as birth, marriage, and death. People with similar religious beliefs and practices gather together in a moral community (such as a church, mosque, temple, or synagogue), where they engage in religious beliefs and practices with similarly minded people.
Figure 17.1
Hanukkah, a major holiday in Judaism, provides worshippers with the opportunity to come together and worship their Creator and celebrate their community.
Noam Armonn/ Shutterstock.com
Given the diversity and complexity of contemporary religion, how is it possible for sociologists to study this social institution? Most sociologists studying religion are committed to the pursuit of “disinterested scholarship,” meaning that they do not seek to make value judgments about religious beliefs or to determine whether particular religious bodies are “right” or “wrong.” However, many acknowledge that it is impossible to completely rid themselves of those values and beliefs into which they were socialized.
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17-1aReligion and the Meaning of Life
Because religion seeks to answer important questions such as why we exist and why people suffer and die, Peter Berger (1967) referred to religion as a sacred canopy—.
The document discusses sociological perspectives on religion from theorists such as Durkheim, Marx, and Weber. Some key points:
- Durkheim viewed religion as a social construct that binds society through shared beliefs and rituals. It represents a collective conscience that exists beyond individuals.
- Marx saw religion as promoting false consciousness and acceptance of unequal conditions, especially among the working class. It encourages resignation to earthly suffering.
- Weber linked the rise of Protestantism to the establishment of modern capitalism, as its doctrine of predestination influenced values like hard work and thrift.
This document provides an overview of key concepts related to understanding religion. It defines religion and discusses worldviews, different belief systems like monotheism and polytheism, the nature and origins of religion, elements and theories of religion, and the differences between religion and spirituality. It also includes reflection questions and an enrichment activity. The key points are: religion involves organized beliefs and practices for worshipping gods, social environment and upbringing shape religious views, and the four common elements among religions are belief in deity, doctrine of salvation, code of conduct, and rituals.
The document discusses several key aspects of religion including definitions, beliefs, practices, and theories. It defines religion as a set of beliefs, attitudes, and practices related to supernatural beings. It explores issues in defining religion across cultures and the dichotomy between the spiritual and natural worlds. The document also summarizes several major theoretical perspectives on religion including functionalism, conflict theory, and symbolic interactionism. Finally, it provides examples of religious patterns like animism, polytheism, and monotheism throughout history.
The document discusses religion from several perspectives. It defines religion and explores its key components like beliefs, rituals, sacred and profane elements. It examines theories about the origin of religion such as fetishism, animism and totemism. It also looks at the structural aspects of religion including theologies, ceremonies and codes as well as the functional role of religion in providing experiences, social solidarity and control. Finally, it outlines some potential dysfunctions of religion such as inhibiting change, increasing conflict and promoting dependence.
This document discusses several key concepts related to religion and belief systems. It defines religion as pertaining to supernatural beings and forces according to anthropologists. It also discusses the differences between religious and non-religious phenomena, and provides examples of animism, polytheism, monotheism, and institutionalized religion. It notes that institutionalized religions have hierarchical leadership structures and codified rituals, and provides examples of the separation of church and state in historical and modern societies.
The document discusses different worldviews and how they shape culture. It defines worldview as a culture's perspective on existence and reality, which often operates unconsciously. The key worldviews discussed are religion, secularism, and spirituality. Religion is nearly universal across cultures and defines groups through beliefs about life's purpose and the afterlife. Secularism denies gods and prioritizes science, while spirituality is a personal search for meaning not defined by external authorities. Different cultures express their worldviews through answers to fundamental questions about origins and morality.
This document discusses religion from sociological and anthropological perspectives. It begins by defining religion and explaining its main functions according to different theories. It then describes various religious patterns like animism, polytheism, and monotheism. It also discusses institutionalized religion and how it differs from non-institutionalized forms. Finally, it briefly outlines types of religious practitioners and the separation of church and state.
The document discusses religion and belief systems from an anthropological perspective. It begins by defining religion and examining religious phenomena across cultures. It then explores key concepts like animism, polytheism, monotheism, institutionalized religion, and religious practitioners. The document also analyzes religious activities such as magic, divination, and sacrifices. It examines the evolution of religion throughout history and in ancient societies. Finally, it discusses religious organizations and different types of cults based on their structure and relationship to society.
The document discusses various topics related to religion including Yoruba religion and its syncretism with Catholicism in Cuba forming Santería. It also compares Sikhism and Catholicism, discussing their worship practices and histories. Various religious sites in Berkeley are listed including the First Presbyterian Church, Newman Catholic Church, and Berkeley Buddhist Temple. The document then shifts to discussing the Holy Spirit and how to feel its presence through speaking in tongues. It provides biblical references. Finally, it covers slam poetry and the Berkeley Poetry Slam, analyzing it through Ninian Smart's seven dimensions of the sacred.
Confucius was a Chinese philosopher who lived from 551-479 BCE and whose teachings formed the foundation of Confucianism. He believed that social harmony could be achieved through personal and governmental morality, justice, and family loyalty. The Analects contain his teachings which emphasize virtues like propriety, righteousness, and filial piety. Daoism emerged in the 4th century BCE teaching that order emerges from chaos and humanity should follow the natural order of 'the way' or Dao through non-action (wu wei) and acceptance of change. Confucianism and Daoism differed in their views on order versus change and propriety versus spontaneity but both shaped Chinese philosophy and culture.
The document provides an overview of key concepts in Buddhism, including the story of Buddha's life, the Four Noble Truths, the Eightfold Path, and concepts of suffering, no-self, and rebirth. It discusses how Buddha was inspired to leave his life as a prince and become an ascetic after witnessing old age, sickness, death, and an ascetic. It then explains his teachings on the cessation of suffering and the path to achieve nirvana.
The document discusses different types of traditional and modern dances from around the world, including their cultural significance and origins. It describes dances like the legong dance of Bali, which is performed by trained young women, and Kecak, a Balinese musical drama. It also covers topics like dance as a form of religious worship, gender expression, cultural identity, and how dances can fuse cultural influences or represent modern choreography.
The document discusses religious diversity in America, explaining that several factors contributed to its development. It notes that the separation of church and state meant religious groups had to promote themselves without government support. It also says religion helped preserve cultural identities for immigrants and provided a sense of community. The document then discusses some of the major religious groups that were present in colonial America, including Puritans, Catholics, Baptists, Quakers, and others.
The document discusses the rise and spread of Christianity from a small sect within Judaism in the first century CE to a dominant world religion. It covers key figures in Christianity such as Paul, who established churches in major cities from the 1st-3rd centuries CE and Tertullian who viewed the church as a counter-kingdom to the Roman Empire. The document also discusses divisions within Christianity between Catholic, Orthodox, and Protestant traditions and how figures like Martin Luther and John Calvin shaped Protestantism.
1. The document discusses the origins and early history of Christianity from the time of Jesus through the establishment of churches in the 1st and 2nd centuries.
2. It describes Jesus as a Jewish prophet and religious leader who was executed under Roman authority but whose followers believed he was resurrected.
3. Christianity rapidly established communities across the Roman Empire and the New Testament, comprised of writings from the 1st century, became the foundational text for the emerging religion.
This document discusses rites of passage, which are transitional rituals that mark changes in a person's life stages. It provides examples of religious, secular, and underground rites from various cultures around the world. The document also summarizes models of rites of passage from anthropologists van Gennep and Lincoln, noting stages of separation, transition, and incorporation/emergence. Case studies are presented on Apache girls' initiation rituals and Amish Rumspringa.
The document discusses various types of narratives and stories. It defines a narrative as a sequence of connected events typically involving humans or sentient beings. Stories are said to involve at least one central character moving toward a goal. Different types of stories are also discussed, including myths, legends, and folktales, which often involve supernatural elements and serve to explain cultural beliefs.
The document discusses several key aspects of language and linguistics, including:
1. It defines language as a complex biological tool used by humans to communicate through organized systems of symbols and rules.
2. It examines some key design features of human language, including duality of patterning, displacement, open-endedness, stimulus-freedom, and arbitrariness.
3. It discusses differences between human and animal communication, focusing on the human vocal tract and genes like FOXP2 that enable the complexities of human speech.
The document provides an overview of the origins and foundations of Judaism through its history. It discusses how Judaism emerged from the patriarchal family of Abraham in 2000-1500 BCE and the key defining moments of the Exodus from Egypt under Moses and receiving the Ten Commandments. It also summarizes the periods of exile and return, the development of prophets and scripture, and continuing traditions up to present times.
Between 800 and 200 BCE, major religious and philosophical traditions emerged independently across Asia and the Mediterranean. These included Confucianism, Daoism, Buddhism, Hinduism, Zoroastrianism, Greek philosophy, and the prophets of Israel. This period saw increasing urbanization, political turmoil, and new concerns about morality and the afterlife. Major thinkers from this time established foundations for understanding humanity and its relationship with the cosmos that still influence many cultures today.
The document discusses the emergence of agriculture and civilization in ancient Mesopotamia from 4000 BCE to 2350 BCE. It describes the major periods of the Uruk Period, Jemdat Nasr Period, and Early Dynastic Period. During these periods, settlements increased in number, temples and public buildings became more elaborate, and systems of accounting, representations of authority, and mass production of goods emerged. Religion and kings played an important role in early Mesopotamian societies.
The document discusses the emergence of divine kingship in archaic religions. It provides context on Hawaiian mythology and the role of gods like Ku, Lono, Kane, and Kanaloa. It also examines characteristics of archaic religions like the Makahiki festival rituals, and how chiefdoms transitioned to divine kingship through centralized political control, formalized temple systems, and the king being viewed as an instantiation of the gods on Earth with specialized residences.
The document provides an overview of the evolution of religious systems, beginning with indigenous or tribal religions. It discusses 5 types of spirits found in tribal religions: elemental spirits, puppeteer spirits, organic spirits, ancestral spirits, and the high god. It then provides examples of religious practices and beliefs among various indigenous groups, including the Kalapalo people of Brazil, the Walbiri people of Australia, and Navajo traditions. Key concepts discussed include djugurba (Walbiri dreaming), hozho (Navajo harmony), and rituals/ceremonies like the Sun Dance and Blessingway.
The document provides an overview of music from around the world and discusses how to analyze different musical forms and genres. It explores various elements of music like pitch, rhythm, tempo, and tone. Specific musical examples are given to analyze, like Vedic chanting, barbetuques, jazz, and hip hop. Electronic music is also introduced. Students are prompted to listen to and discuss the musical clips to understand different musical traditions and how technology has shaped new forms of electronic music.
This document outlines the requirements for a 2000-word ethnographic project on vernacular religious events. Students must attend two different religious or sacred events lasting about an hour each. They then analyze and compare the events using seven dimensions of religion or approaches to performance events. Drafts are due on October 24th/25th and the final paper is due November 18th. The document provides sample religions and events that could be compared, and questions to consider under each analytical dimension. Students are encouraged to create a mind map to plan their project.
The document provides an overview of key concepts in Hinduism, including:
1) Hinduism is not a single tradition but a diverse set of traditions and philosophies that developed in India over millennia and were given the label "Hinduism" by outsiders.
2) Core doctrines include samsara (cycle of rebirth), karma (law of cause and effect), moksha (liberation from samsara), and concepts like dharma, Brahman, and atman.
3) Ritual practices are an important part of Hinduism and include pilgrimages, festivals, and rituals centered around sacred sites and figures like the Ganges river.
The document discusses signs and meaning in social protest movements through semiotics. It introduces key concepts like sign, representation, and semiotics. It analyzes how meaning is constructed and interpreted through signs like graffiti, which are perceived differently by different groups. The document uses examples from a film on graffiti artists and debates on whether graffiti is a form of artistic expression to illustrate how semiotics studies the creation and interpretation of signs in social contexts.
1. The document discusses different types of spaces and places, including formal, functional, and vernacular cultural regions as well as public, private, online, and confined spaces.
2. It also examines concepts like ghettos and gated communities, noting that while ghettos forcibly segregated and controlled groups, gated communities are voluntary enclaves that provide security and seclusion.
3. Maps are discussed as both physical guides but also ideological distortions that shape understandings of space and culture.
How to Manage Your Lost Opportunities in Odoo 17 CRMCeline George
Odoo 17 CRM allows us to track why we lose sales opportunities with "Lost Reasons." This helps analyze our sales process and identify areas for improvement. Here's how to configure lost reasons in Odoo 17 CRM
A workshop hosted by the South African Journal of Science aimed at postgraduate students and early career researchers with little or no experience in writing and publishing journal articles.
Reimagining Your Library Space: How to Increase the Vibes in Your Library No ...Diana Rendina
Librarians are leading the way in creating future-ready citizens – now we need to update our spaces to match. In this session, attendees will get inspiration for transforming their library spaces. You’ll learn how to survey students and patrons, create a focus group, and use design thinking to brainstorm ideas for your space. We’ll discuss budget friendly ways to change your space as well as how to find funding. No matter where you’re at, you’ll find ideas for reimagining your space in this session.
LAND USE LAND COVER AND NDVI OF MIRZAPUR DISTRICT, UPRAHUL
This Dissertation explores the particular circumstances of Mirzapur, a region located in the
core of India. Mirzapur, with its varied terrains and abundant biodiversity, offers an optimal
environment for investigating the changes in vegetation cover dynamics. Our study utilizes
advanced technologies such as GIS (Geographic Information Systems) and Remote sensing to
analyze the transformations that have taken place over the course of a decade.
The complex relationship between human activities and the environment has been the focus
of extensive research and worry. As the global community grapples with swift urbanization,
population expansion, and economic progress, the effects on natural ecosystems are becoming
more evident. A crucial element of this impact is the alteration of vegetation cover, which plays a
significant role in maintaining the ecological equilibrium of our planet.Land serves as the foundation for all human activities and provides the necessary materials for
these activities. As the most crucial natural resource, its utilization by humans results in different
'Land uses,' which are determined by both human activities and the physical characteristics of the
land.
The utilization of land is impacted by human needs and environmental factors. In countries
like India, rapid population growth and the emphasis on extensive resource exploitation can lead
to significant land degradation, adversely affecting the region's land cover.
Therefore, human intervention has significantly influenced land use patterns over many
centuries, evolving its structure over time and space. In the present era, these changes have
accelerated due to factors such as agriculture and urbanization. Information regarding land use and
cover is essential for various planning and management tasks related to the Earth's surface,
providing crucial environmental data for scientific, resource management, policy purposes, and
diverse human activities.
Accurate understanding of land use and cover is imperative for the development planning
of any area. Consequently, a wide range of professionals, including earth system scientists, land
and water managers, and urban planners, are interested in obtaining data on land use and cover
changes, conversion trends, and other related patterns. The spatial dimensions of land use and
cover support policymakers and scientists in making well-informed decisions, as alterations in
these patterns indicate shifts in economic and social conditions. Monitoring such changes with the
help of Advanced technologies like Remote Sensing and Geographic Information Systems is
crucial for coordinated efforts across different administrative levels. Advanced technologies like
Remote Sensing and Geographic Information Systems
9
Changes in vegetation cover refer to variations in the distribution, composition, and overall
structure of plant communities across different temporal and spatial scales. These changes can
occur natural.
How to Setup Warehouse & Location in Odoo 17 InventoryCeline George
In this slide, we'll explore how to set up warehouses and locations in Odoo 17 Inventory. This will help us manage our stock effectively, track inventory levels, and streamline warehouse operations.
This slide is special for master students (MIBS & MIFB) in UUM. Also useful for readers who are interested in the topic of contemporary Islamic banking.
This presentation includes basic of PCOS their pathology and treatment and also Ayurveda correlation of PCOS and Ayurvedic line of treatment mentioned in classics.
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বাংলাদেশের অর্থনৈতিক সমীক্ষা ২০২৪ [Bangladesh Economic Review 2024 Bangla.pdf] কম্পিউটার , ট্যাব ও স্মার্ট ফোন ভার্সন সহ সম্পূর্ণ বাংলা ই-বুক বা pdf বই " সুচিপত্র ...বুকমার্ক মেনু 🔖 ও হাইপার লিংক মেনু 📝👆 যুক্ত ..
আমাদের সবার জন্য খুব খুব গুরুত্বপূর্ণ একটি বই ..বিসিএস, ব্যাংক, ইউনিভার্সিটি ভর্তি ও যে কোন প্রতিযোগিতা মূলক পরীক্ষার জন্য এর খুব ইম্পরট্যান্ট একটি বিষয় ...তাছাড়া বাংলাদেশের সাম্প্রতিক যে কোন ডাটা বা তথ্য এই বইতে পাবেন ...
তাই একজন নাগরিক হিসাবে এই তথ্য গুলো আপনার জানা প্রয়োজন ...।
বিসিএস ও ব্যাংক এর লিখিত পরীক্ষা ...+এছাড়া মাধ্যমিক ও উচ্চমাধ্যমিকের স্টুডেন্টদের জন্য অনেক কাজে আসবে ...
BÀI TẬP BỔ TRỢ TIẾNG ANH LỚP 9 CẢ NĂM - GLOBAL SUCCESS - NĂM HỌC 2024-2025 - ...
HUM40-Podcast-F11-W2
1. Humanities 40: Week 2 Religion as Cultural System http://topusapost.com/2011/08/29/muslim-holy-month-of-ramadan-ends-with-the-observation-of-the-new-moon/ Eid al-Fitr , which marks the end of Ramadan (Saudi Arabia).
7. “ The religious response is a response to experience and is coloured by the wish to provide a wider context for a fragile, short and turbulent life.” – Philip Rousseau
9. A belief system and way of life which include certain rituals, practices, or moral codes.
10. A lifestyle choice, a strong connection with a certain spiritual figure that you look to in order to answer life’s hard questions.
11. How does Jerome Bruner’s model of human development ( enactive, iconic, and symbolic forms of representation ) relate to the practice of religion? BURNING QUESTION 1
12. How does [any model] of human development relate to the practice of religion? DEEPER QUESTION
13. How does the practice of religion follow the process of human development cross-culturally? EVEN DEEPER QUESTION
14. What are the differences between substantive and functionalist definitions of religion? REVIEW QUESTION 1
15. Describe at least two dimensions of religion you’ve experienced or witnessed in the last year. Share with your classmate. REVIEW QUESTION 2
16. Do you think America would be the Supreme Power of the world had it not been for the combination of Christianity and Government ? BURNING QUESTION 2
17. Do you think China would be the Economic Power of the world had it not been for the combination of Communism, Global Capitalism, and Government ? ALTERNATIVE QUESTION
18. Do you think [any country] would be the [dominating force] of the world had it not been for the combination of [religious or non-religious beliefs] and [political structures] ? DEEPER QUESTION
19. In what ways do political nations or empires develop their power or systems of government from the religious (or non-religious) ideas and practices of their citizens (and leaders)? REFRAMED QUESTION
20. In what ways do religion and politics (or other institutions) influence each other? DEEPER QUESTION
56. RODNEY STARK and WILLIAM BAINBRIDGE Religion is made up of practices that “reward” an individual or group for some physical lack or frustrated goal.
57. Rituals a series of repeated actions or behaviors that are regularly followed by an individual or group
58. Rituals often agreed-upon, formalized patterns of movements carried out in particular contexts
59. Rituals employ powerful symbols and engage the body through multiple senses
60. Rites of Passage life-cycle rituals: birth, childhood, coming-of-age, marriage, death
61. Rites of Passage transitional periods that culturally mark a change from one stage of life to another
62.
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66. Graduation Ceremony (San Diego City College, 2008) What happens during graduation? Why?
67. Young monks in training (Burma) What are the ages and genders of these participants? How are they dressed? How are their bodies positioned?
78. CASE STUDY: Apache Girls (Sunrise Ceremony) http://www.youtube.com/watch?v=5B3Abpv0ysM
79.
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Editor's Notes
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
(for Benjamin, this quality surrounds the "original" work of art, and provides it with a sense of unreproducible "authenticity")
Seattle Public Library
Why do people believe in different ideas? Why is there so much religious conflict? What the relationship between science and religion? Can change happen?
Émile Durkheim (1858−1917)—author of The Elementary Forms of Religious Life (1912)—and others thought that Aboriginal groups provided a lens into the most basic forms of religious behavior. 1. Durkheim identified the primary force behind religion as the sacred and argued that the sacred serves as a mirror of a particular society. A society holds up symbols so that, in effect, it can worship itself and propagate its value system. 2. Durkheim viewed religion as an expression of social cohesion in human societies.
Émile Durkheim (1858−1917)—author of The Elementary Forms of Religious Life (1912)—and others thought that Aboriginal groups provided a lens into the most basic forms of religious behavior. 1. Durkheim identified the primary force behind religion as the sacred and argued that the sacred serves as a mirror of a particular society. A society holds up symbols so that, in effect, it can worship itself and propagate its value system. 2. Durkheim viewed religion as an expression of social cohesion in human societies.
Émile Durkheim (1858−1917)—author of The Elementary Forms of Religious Life (1912)—and others thought that Aboriginal groups provided a lens into the most basic forms of religious behavior. 1. Durkheim identified the primary force behind religion as the sacred and argued that the sacred serves as a mirror of a particular society. A society holds up symbols so that, in effect, it can worship itself and propagate its value system. 2. Durkheim viewed religion as an expression of social cohesion in human societies.
Émile Durkheim (1858−1917)—author of The Elementary Forms of Religious Life (1912)—and others thought that Aboriginal groups provided a lens into the most basic forms of religious behavior. 1. Durkheim identified the primary force behind religion as the sacred and argued that the sacred serves as a mirror of a particular society. A society holds up symbols so that, in effect, it can worship itself and propagate its value system. 2. Durkheim viewed religion as an expression of social cohesion in human societies.
Émile Durkheim (1858−1917)—author of The Elementary Forms of Religious Life (1912)—and others thought that Aboriginal groups provided a lens into the most basic forms of religious behavior. 1. Durkheim identified the primary force behind religion as the sacred and argued that the sacred serves as a mirror of a particular society. A society holds up symbols so that, in effect, it can worship itself and propagate its value system. 2. Durkheim viewed religion as an expression of social cohesion in human societies.
Émile Durkheim (1858−1917)—author of The Elementary Forms of Religious Life (1912)—and others thought that Aboriginal groups provided a lens into the most basic forms of religious behavior. 1. Durkheim identified the primary force behind religion as the sacred and argued that the sacred serves as a mirror of a particular society. A society holds up symbols so that, in effect, it can worship itself and propagate its value system. 2. Durkheim viewed religion as an expression of social cohesion in human societies.
Eliade suggests that at the heart of religious experience is human awareness of the sacred. He argued that the sacred is made known through heirophanies (manifestations of the sacred) and theophanies (manifestations of God). When people perceive a manifestation of the sacred, everything changes—objects, people, places, and even time. A theophany is a manifestation of God. 1. Moses encountered God and received the Ten Commandments on Mount Sinai. 2. When Jesus was baptized in the Jordan River, the sky opened, a dove descended, and God’s resounding voice declared, “You are my Son, the Beloved; with you I am well pleased!” 3. At a pivotal moment in the Bhagavad Gita, a dialogue takes place between Arjuna (a warrior about to go into battle, who is the focus of the Bhagavad Gita) and his chariot driver. The chariot driver reveals himself as Krishna, the incarnation of the Lord Vishnu. 4. From the Islamic tradition comes the time when, during an interlude of prayer and meditation, Muhammad was first called to be a prophet. A hierophany is a broader category indicating a manifestation of the sacred. For example, according to Buddhist tradition, Siddhartha Gautama was conceived during a miraculous vision by his mother and was born through her side as flowers bloomed out of season. Sages appeared to visit the newborn and make prophecies about his auspicious career. Sacred time is a universal category in the religions. 1. Easter Sunday is the most sacred day in the Christian calendar. Sunday, then, became the sacred day of the week—a shift from the Jewish Sabbath that starts Friday evening and lasts until sundown Saturday. 2. Muslims are required to fast and refrain from all pleasurable activities from sunrise until sunset throughout the sacred lunar month of Ramadan each year. 3. For Jews, the most holy day of the year is Yom Kippur, the Day of Atonement. Traditionally, Yom Kippur is understood as the date on which Moses received the Ten Commandments for the second time. 4. The Hindu festival of Holi is celebrated each spring; devotees imitate Krishna’s frivolous play with the gopis (cowherds’ wives).
Eliade suggests that at the heart of religious experience is human awareness of the sacred. He argued that the sacred is made known through heirophanies (manifestations of the sacred) and theophanies (manifestations of God). When people perceive a manifestation of the sacred, everything changes—objects, people, places, and even time. A theophany is a manifestation of God. 1. Moses encountered God and received the Ten Commandments on Mount Sinai. 2. When Jesus was baptized in the Jordan River, the sky opened, a dove descended, and God’s resounding voice declared, “You are my Son, the Beloved; with you I am well pleased!” 3. At a pivotal moment in the Bhagavad Gita, a dialogue takes place between Arjuna (a warrior about to go into battle, who is the focus of the Bhagavad Gita) and his chariot driver. The chariot driver reveals himself as Krishna, the incarnation of the Lord Vishnu. 4. From the Islamic tradition comes the time when, during an interlude of prayer and meditation, Muhammad was first called to be a prophet. A hierophany is a broader category indicating a manifestation of the sacred. For example, according to Buddhist tradition, Siddhartha Gautama was conceived during a miraculous vision by his mother and was born through her side as flowers bloomed out of season. Sages appeared to visit the newborn and make prophecies about his auspicious career. Sacred time is a universal category in the religions. 1. Easter Sunday is the most sacred day in the Christian calendar. Sunday, then, became the sacred day of the week—a shift from the Jewish Sabbath that starts Friday evening and lasts until sundown Saturday. 2. Muslims are required to fast and refrain from all pleasurable activities from sunrise until sunset throughout the sacred lunar month of Ramadan each year. 3. For Jews, the most holy day of the year is Yom Kippur, the Day of Atonement. Traditionally, Yom Kippur is understood as the date on which Moses received the Ten Commandments for the second time. 4. The Hindu festival of Holi is celebrated each spring; devotees imitate Krishna’s frivolous play with the gopis (cowherds’ wives).
Worship, Meditation, Pilgrimage, Sacrifice, Rites, and Healing. Example: impermanence (Buddhism); Original Sin (Christianity); interact with previous dimensions; some more strict or rigid than others: e.g., Catholicism more than Quakerism, Buddhism more than African religions, Theravada more than Zen. Stories: Christ’s life, death, and resurrection; Buddha’s life; Muhammad’s life; “founders” of religion. Secular examples: “history” instead of “myth”; history taught in schools is major generator of “national” identity; it enhances pride in our ancestors, our national heroes and heroines Examples: enlightenment of the Buddha, prophetic visions of Muhammad, conversion of Paul, etc. The Vision Quest: Zen, Native American classical religion, the idea of the “holy” (Otto)
Worship, Meditation, Pilgrimage, Sacrifice, Rites, and Healing. Example: impermanence (Buddhism); Original Sin (Christianity); interact with previous dimensions; some more strict or rigid than others: e.g., Catholicism more than Quakerism, Buddhism more than African religions, Theravada more than Zen. Stories: Christ’s life, death, and resurrection; Buddha’s life; Muhammad’s life; “founders” of religion. Secular examples: “history” instead of “myth”; history taught in schools is major generator of “national” identity; it enhances pride in our ancestors, our national heroes and heroines Examples: enlightenment of the Buddha, prophetic visions of Muhammad, conversion of Paul, etc. The Vision Quest: Zen, Native American classical religion, the idea of the “holy” (Otto) Torah, legal imperatives; Shari’a; Buddhism: four great virtues; Confucianism: morality: the ideal investment in human behavior. Religious specialists or priests: gurus, lawyers, pastors, rabbis, imams, shamans, etc.) Sacred sites of worship: chapels, cathedrals, temples, mosques, icons, books, pulpits, monasteries, etc.
Worship, Meditation, Pilgrimage, Sacrifice, Rites, and Healing. Example: impermanence (Buddhism); Original Sin (Christianity); interact with previous dimensions; some more strict or rigid than others: e.g., Catholicism more than Quakerism, Buddhism more than African religions, Theravada more than Zen. Stories: Christ’s life, death, and resurrection; Buddha’s life; Muhammad’s life; “founders” of religion. Secular examples: “history” instead of “myth”; history taught in schools is major generator of “national” identity; it enhances pride in our ancestors, our national heroes and heroines Examples: enlightenment of the Buddha, prophetic visions of Muhammad, conversion of Paul, etc. The Vision Quest: Zen, Native American classical religion, the idea of the “holy” (Otto) Torah, legal imperatives; Shari’a; Buddhism: four great virtues; Confucianism: morality: the ideal investment in human behavior. Religious specialists or priests: gurus, lawyers, pastors, rabbis, imams, shamans, etc.) Sacred sites of worship: chapels, cathedrals, temples, mosques, icons, books, pulpits, monasteries, etc.
Worship, Meditation, Pilgrimage, Sacrifice, Rites, and Healing. Example: impermanence (Buddhism); Original Sin (Christianity); interact with previous dimensions; some more strict or rigid than others: e.g., Catholicism more than Quakerism, Buddhism more than African religions, Theravada more than Zen. Stories: Christ’s life, death, and resurrection; Buddha’s life; Muhammad’s life; “founders” of religion. Secular examples: “history” instead of “myth”; history taught in schools is major generator of “national” identity; it enhances pride in our ancestors, our national heroes and heroines Examples: enlightenment of the Buddha, prophetic visions of Muhammad, conversion of Paul, etc. The Vision Quest: Zen, Native American classical religion, the idea of the “holy” (Otto) Torah, legal imperatives; Shari’a; Buddhism: four great virtues; Confucianism: morality: the ideal investment in human behavior. Religious specialists or priests: gurus, lawyers, pastors, rabbis, imams, shamans, etc.) Sacred sites of worship: chapels, cathedrals, temples, mosques, icons, books, pulpits, monasteries, etc.
Worship, Meditation, Pilgrimage, Sacrifice, Rites, and Healing. Example: impermanence (Buddhism); Original Sin (Christianity); interact with previous dimensions; some more strict or rigid than others: e.g., Catholicism more than Quakerism, Buddhism more than African religions, Theravada more than Zen. Stories: Christ’s life, death, and resurrection; Buddha’s life; Muhammad’s life; “founders” of religion. Secular examples: “history” instead of “myth”; history taught in schools is major generator of “national” identity; it enhances pride in our ancestors, our national heroes and heroines Examples: enlightenment of the Buddha, prophetic visions of Muhammad, conversion of Paul, etc. The Vision Quest: Zen, Native American classical religion, the idea of the “holy” (Otto) Torah, legal imperatives; Shari’a; Buddhism: four great virtues; Confucianism: morality: the ideal investment in human behavior. Religious specialists or priests: gurus, lawyers, pastors, rabbis, imams, shamans, etc.) Sacred sites of worship: chapels, cathedrals, temples, mosques, icons, books, pulpits, monasteries, etc. Ethnic sculpture and fugurines of the Jhakri culture. Jhakris in healing Ritual of sick person. Shamans/Jhakris get into a trace by singing, dancing, taking entheogens, meditating and drumming.
Worship, Meditation, Pilgrimage, Sacrifice, Rites, and Healing. Example: impermanence (Buddhism); Original Sin (Christianity); interact with previous dimensions; some more strict or rigid than others: e.g., Catholicism more than Quakerism, Buddhism more than African religions, Theravada more than Zen. Stories: Christ’s life, death, and resurrection; Buddha’s life; Muhammad’s life; “founders” of religion. Secular examples: “history” instead of “myth”; history taught in schools is major generator of “national” identity; it enhances pride in our ancestors, our national heroes and heroines Examples: enlightenment of the Buddha, prophetic visions of Muhammad, conversion of Paul, etc. The Vision Quest: Zen, Native American classical religion, the idea of the “holy” (Otto) Torah, legal imperatives; Shari’a; Buddhism: four great virtues; Confucianism: morality: the ideal investment in human behavior. Religious specialists or priests: gurus, lawyers, pastors, rabbis, imams, shamans, etc.) Sacred sites of worship: chapels, cathedrals, temples, mosques, icons, books, pulpits, monasteries, etc.
Worship, Meditation, Pilgrimage, Sacrifice, Rites, and Healing. Example: impermanence (Buddhism); Original Sin (Christianity); interact with previous dimensions; some more strict or rigid than others: e.g., Catholicism more than Quakerism, Buddhism more than African religions, Theravada more than Zen. Stories: Christ’s life, death, and resurrection; Buddha’s life; Muhammad’s life; “founders” of religion. Secular examples: “history” instead of “myth”; history taught in schools is major generator of “national” identity; it enhances pride in our ancestors, our national heroes and heroines Examples: enlightenment of the Buddha, prophetic visions of Muhammad, conversion of Paul, etc. The Vision Quest: Zen, Native American classical religion, the idea of the “holy” (Otto) Torah, legal imperatives; Shari’a; Buddhism: four great virtues; Confucianism: morality: the ideal investment in human behavior. Religious specialists or priests: gurus, lawyers, pastors, rabbis, imams, shamans, etc.) Sacred sites of worship: chapels, cathedrals, temples, mosques, icons, books, pulpits, monasteries, etc.
Worship, Meditation, Pilgrimage, Sacrifice, Rites, and Healing. Example: impermanence (Buddhism); Original Sin (Christianity); interact with previous dimensions; some more strict or rigid than others: e.g., Catholicism more than Quakerism, Buddhism more than African religions, Theravada more than Zen. Stories: Christ’s life, death, and resurrection; Buddha’s life; Muhammad’s life; “founders” of religion. Secular examples: “history” instead of “myth”; history taught in schools is major generator of “national” identity; it enhances pride in our ancestors, our national heroes and heroines Examples: enlightenment of the Buddha, prophetic visions of Muhammad, conversion of Paul, etc. The Vision Quest: Zen, Native American classical religion, the idea of the “holy” (Otto) Torah, legal imperatives; Shari’a; Buddhism: four great virtues; Confucianism: morality: the ideal investment in human behavior. Religious specialists or priests: gurus, lawyers, pastors, rabbis, imams, shamans, etc.) Sacred sites of worship: chapels, cathedrals, temples, mosques, icons, books, pulpits, monasteries, etc.
Worship, Meditation, Pilgrimage, Sacrifice, Rites, and Healing. Example: impermanence (Buddhism); Original Sin (Christianity); interact with previous dimensions; some more strict or rigid than others: e.g., Catholicism more than Quakerism, Buddhism more than African religions, Theravada more than Zen. Stories: Christ’s life, death, and resurrection; Buddha’s life; Muhammad’s life; “founders” of religion. Secular examples: “history” instead of “myth”; history taught in schools is major generator of “national” identity; it enhances pride in our ancestors, our national heroes and heroines Examples: enlightenment of the Buddha, prophetic visions of Muhammad, conversion of Paul, etc. The Vision Quest: Zen, Native American classical religion, the idea of the “holy” (Otto)
Worship, Meditation, Pilgrimage, Sacrifice, Rites, and Healing. Example: impermanence (Buddhism); Original Sin (Christianity); interact with previous dimensions; some more strict or rigid than others: e.g., Catholicism more than Quakerism, Buddhism more than African religions, Theravada more than Zen. Stories: Christ’s life, death, and resurrection; Buddha’s life; Muhammad’s life; “founders” of religion. Secular examples: “history” instead of “myth”; history taught in schools is major generator of “national” identity; it enhances pride in our ancestors, our national heroes and heroines Examples: enlightenment of the Buddha, prophetic visions of Muhammad, conversion of Paul, etc. The Vision Quest: Zen, Native American classical religion, the idea of the “holy” (Otto)
Eliade suggests that at the heart of religious experience is human awareness of the sacred. He argued that the sacred is made known through heirophanies (manifestations of the sacred) and theophanies (manifestations of God). When people perceive a manifestation of the sacred, everything changes—objects, people, places, and even time. A theophany is a manifestation of God. 1. Moses encountered God and received the Ten Commandments on Mount Sinai. 2. When Jesus was baptized in the Jordan River, the sky opened, a dove descended, and God’s resounding voice declared, “You are my Son, the Beloved; with you I am well pleased!” 3. At a pivotal moment in the Bhagavad Gita, a dialogue takes place between Arjuna (a warrior about to go into battle, who is the focus of the Bhagavad Gita) and his chariot driver. The chariot driver reveals himself as Krishna, the incarnation of the Lord Vishnu. 4. From the Islamic tradition comes the time when, during an interlude of prayer and meditation, Muhammad was first called to be a prophet. A hierophany is a broader category indicating a manifestation of the sacred. For example, according to Buddhist tradition, Siddhartha Gautama was conceived during a miraculous vision by his mother and was born through her side as flowers bloomed out of season. Sages appeared to visit the newborn and make prophecies about his auspicious career. Sacred time is a universal category in the religions. 1. Easter Sunday is the most sacred day in the Christian calendar. Sunday, then, became the sacred day of the week—a shift from the Jewish Sabbath that starts Friday evening and lasts until sundown Saturday. 2. Muslims are required to fast and refrain from all pleasurable activities from sunrise until sunset throughout the sacred lunar month of Ramadan each year. 3. For Jews, the most holy day of the year is Yom Kippur, the Day of Atonement. Traditionally, Yom Kippur is understood as the date on which Moses received the Ten Commandments for the second time. 4. The Hindu festival of Holi is celebrated each spring; devotees imitate Krishna’s frivolous play with the gopis (cowherds’ wives).
The rational choice theory has been applied to religions, among others by the sociologists Rodney Stark (1934 – ) and William Sims Bainbridge (1940 – ).[59] They see religions as systems of "compensators".[60] Compensators are a body of language and practices that compensate for some physical lack or frustrated goal. They can be divided into specific compensators (compensators for the failure to achieve specific goals), and general compensators (compensators for failure to achieve any goal).[60][61] They define religion as a system of compensator that relies on the supernatural.[62] They assert that only a supernatural compensator can explain death or the meaning of life.[62]
The rational choice theory has been applied to religions, among others by the sociologists Rodney Stark (1934 – ) and William Sims Bainbridge (1940 – ).[59] They see religions as systems of "compensators".[60] Compensators are a body of language and practices that compensate for some physical lack or frustrated goal. They can be divided into specific compensators (compensators for the failure to achieve specific goals), and general compensators (compensators for failure to achieve any goal).[60][61] They define religion as a system of compensator that relies on the supernatural.[62] They assert that only a supernatural compensator can explain death or the meaning of life.[62]
The rational choice theory has been applied to religions, among others by the sociologists Rodney Stark (1934 – ) and William Sims Bainbridge (1940 – ).[59] They see religions as systems of "compensators".[60] Compensators are a body of language and practices that compensate for some physical lack or frustrated goal. They can be divided into specific compensators (compensators for the failure to achieve specific goals), and general compensators (compensators for failure to achieve any goal).[60][61] They define religion as a system of compensator that relies on the supernatural.[62] They assert that only a supernatural compensator can explain death or the meaning of life.[62]
Humanities 1: Dr. Dylan Eret Bar Mitzvah, Bat Mitzvah and Confirmation http://www.jewfaq.org/barmitz.htm Jews become responsible for observing the commandments at the age of 13 for boys, 12 for girls• This age is marked by a celebration called bar (or bat) mitzvah• Some synagogues have an additional celebration called confirmation Bar Mitzvah and Bat Mitzvah"Bar Mitzvah" literally means "son of the commandment.” "Bar" is "son" in Aramaic, which used to be the vernacular of the Jewish people. "Mitzvah" is "commandment" in both Hebrew and Aramaic. "Bat" is daughter in Hebrew and Aramaic. (The Ashkenazic pronunciation is "bas"). Technically, the term refers to the child who is coming of age, and it is strictly correct to refer to someone as "becoming a bar (or bat) mitzvah." However, the term is more commonly used to refer to the coming of age ceremony itself, and you are more likely to hear that someone is "having a bar mitzvah" or "invited to a bar mitzvah."So what does it mean to become a bar mitzvah? Under Jewish Law, children are not obligated to observe the commandments, although they are encouraged to do so as much as possible to learn the obligations they will have as adults. At the age of 13 (12 for girls), children become obligated to observe the commandments. The bar mitzvah ceremony formally, publicly marks the assumption of that obligation, along with the corresponding right to take part in leading religious services, to count in a minyan (the minimum number of people needed to perform certain parts of religious services), to form binding contracts, to testify before religious courts and to marry.A Jewish boy automatically becomes a bar mitzvah upon reaching the age of 13 years, and a girl upon reaching the age of 12 years. No ceremony is needed to confer these rights and obligations. The popular bar mitzvah ceremony is not required, and does not fulfill any commandment. It is certainly not, as one episode of the Simpsons would have you believe, necessary to have a bar mitzvah in order to be considered a Jew! The bar or bat mitzvah is a relatively modern innovation, not mentioned in the Talmud, and the elaborate ceremonies and receptions that are commonplace today were unheard of as recently as a century ago In its earliest and most basic form, a bar mitzvah is the celebrant's first aliyah. During Shabbat services on a Saturday shortly after the child's 13th birthday, or even the Monday or Thursday weekday services immediately after the child's 13th birthday, the celebrant is called up to the Torah to recite a blessing over the weekly reading. Today, it is common practice for the bar mitzvah celebrant to do much more than just say the blessing. It is most common for the celebrant to learn the entire haftarah portion, including its traditional chant, and recite that. In some congregations, the celebrant reads the entire weekly torah portion, or leads part of the service, or leads the congregation in certain important prayers. The celebrant is also generally required to make a speech, which traditionally begins with the phrase "today I am a man." The father traditionally recites a blessing thanking G-d for removing the burden of being responsible for the son's sins (because now the child is old enough to be held responsible for his own actions).In modern times, the religious service is followed by a reception that is often as elaborate as a wedding reception.In Orthodox and Chasidic practice, women are not permitted to participate in religious services in these ways, so a bat mitzvah, if celebrated at all, is usually little more than a party. In other movements of Judaism, the girls do exactly the same thing as the boys.It is important to note that a bar mitzvah is not the goal of a Jewish education, nor is it a graduation ceremony marking the end of a person's Jewish education. We are obligated to study Torah throughout our lives. To emphasize this point, some rabbis require a bar mitzvah student to sign an agreement promising to continue Jewish education after the bar mitzvah.Sadly, an alarming number of Jewish parents today view the bar or bat mitzvah as the sole purpose of Jewish education, and treat it almost as a Jewish hazing ritual: I had to go through it, so you have to go through it, but don't worry, it will all be over soon and you'll never have to think about this stuff again.ConfirmationConfirmation is a somewhat less widespread coming of age ritual that occurs when a child is 16 or 18. Confirmation was originally developed by the Reform movement, which scorned the idea that a 13 year old child was an adult (but see explanation below). They replaced bar and bat mitzvah with a confirmation ceremony at the age of 16 or 18. However, due to the overwhelming popularity of the bar or bat mitzvah, the Reform movement has revived the practice. I don't know of any Reform synagogues that do not encourage the practice of bar and bat mitzvahs at age 13 today.In some Conservative synagogues, however, the confirmation concept has been adopted as a way to continue a child's Jewish education and involvement for a few more years.Is 13 an Adult?Many people mock the idea that a 12 or 13 year old child is an adult, claiming that it is an outdated notion based on the needs of an agricultural society. This criticism comes from a misunderstanding of the significance of becoming a bar mitzvah.Bar mitzvah is not about being a full adult in every sense of the word, ready to marry, go out on your own, earn a living and raise children. The Talmud makes this abundantly clear. In Pirkei Avot, it is said that while 13 is the proper age for fulfillment of the Commandments, 18 is the proper age for marriage and 20 is the proper age for earning a livelihood. Elsewhere in the Talmud, the proper age for marriage is said to be 16-24.Bar mitzvah is simply the age when a person is held responsible for his actions and minimally qualified to marry. If you compare this to secular law, you will find that it is not so very far from our modern notions of a child's maturity. In Anglo-American common law, a child of the age of 14 is old enough to assume many of the responsibilities of an adult, including minimal criminal liability. Under United States law, 14 is the minimum age of employment for most occupations (though working hours are limited so as not to interfere with school). In many states, a fourteen year old can marry with parental consent. Children of any age are permitted to testify in court, and children over the age of 14 are permitted to have significant input into custody decisions in cases of divorce. Certainly, a 13-year-old child is capable of knowing the difference between right and wrong and of being held responsible for his actions, and that is all it really means to become a bar mitzvah.Gifts One of the most common questions I get on this site is: do you give gifts at a bar or bat mitzvah, and if so, what kind of gifts?Yes, gifts are commonly given. They are ordinarily given at the reception, not at the service itself. Please keep in mind that a bar mitzvah is incorporated into an ordinary sabbath service, and many of the people present at the service may not be involved in the bar mitzvah.The nature of the gift varies significantly depending on the community. At one time, the most common gifts were a nice pen set or a college savings bond (usually in multiples of $18, a number that is considered to be favorable in Jewish tradition, see: Hebrew Alphabet: Numerical Values). In many communities today, however, the gifts are the same sort that you would give any child for his 13th birthday. It is best to avoid religious gifts if you don't know what you're doing, but Jewish-themed gifts are not a bad idea. For example, you might want to give a book that is a biography of a Jewish person that the celebrant might admire. I hesitate to get into specifics, for fear that some poor celebrant might find himself with several copies of the same thing!When in doubt, it never hurts to ask the parents or the synagogue's rabbi what is customary within the community.
Humanities 1: Dr. Dylan Eret Navjote Ceremony Anil Saigal 12/13/2002 One of the most important events in the life of a young Parsi child is the Navjote Ceremony. Rutty and Adi Guzdar recently celebrated this event for their grandchildren Simonne and Gabriel. Adi Guzdar is a charter member of TIE-Boston and very actively involved in its activities. Simmone is 11 years old and Gabriel is 7 years old and they live in Cincinnati. Their mother is Zerlina, daughter of Rutty and Adi. Zerlina is a Research Scientist in the Beauty Care Products Division of Proctor and Gamble. Phil, their father, works in Cincinnati as and Independent Financial Consultant.It was a proud day in the lives of Adi and Rutty as the performed the Navjote Ceremony The word Navjote is made up of two concepts: Nav, meaning new, and Zote, meaning one who offers prayers. In preparation for the ceremony, the children are told the story of Zarathustra. Through this life-story, the children are taught the fundamentals of the religion -a very rare and free religion, where nothing is imposed on one except the advice of good thoughts, good words, and good deeds, along with the great traditions of charity towards all, kindness, consideration to the less fortunate, and the care of and respect towards the elements and the environment. The child is taught that there is only one God and that He is all knowing, all wise and everywhere. God is in all the good souls of humankind. The concept of freedom of choice - to choose between right and wrong - is introduced and the child is taught that God wants us to choose the good path of our own free will. Basic prayers, which are said during the Navjote ceremony, have been learned by the children. The ceremony consists of a sacred shirt called the Sudrah and a sacred thread called Kusti. The Sudrah is made out of white cotton cloth. White is the symbol of purity and cotton is used to show that in God's eyes rich and poor are equal. It has a V-shaped neck in front. The tip of the V is the most important part of the Sudrah, called the Gireban. This is the pocket of good thoughts. It has a slit in the center for the good thoughts to enter and is a one-inch square piece of the same cloth. The Kusti is made of wool from lamb, which has pure white fleece.Just before the ceremony starts, the children are given the Nahn, or the purification bath. The children enter the room with their family. The family will carry a Ses containing the new clothes to be worn after the ceremony. The children are led to the place where the ceremony is to be performed. The stage is covered with a white sheet and a fire is lit. There is also a tray filled with rose petals, rice, and pomegranate seeds, which will be sprinkled on the children.At the end of the ceremony Simonne and Gabriel's parents and grandparents wish them well. The children leave to put on their new clothes and then return to social segment of the ceremony.A final thought from all present - we can all live richer lives if we have: Good Thoughts, Good Words, Good Deeds. Perhaps this is the very essence of all religions.
Humanities 1: Dr. Dylan Eret
Humanities 1: Dr. Dylan Eret
Humanities 1: Dr. Dylan Eret
Humanities 1: Dr. Dylan Eret
Humanities 1: Dr. Dylan Eret
Humanities 1: Dr. Dylan Eret
Humanities 1: Dr. Dylan Eret
Humanities 1: Dr. Dylan Eret Pollywog tradtions
Humanities 1: Dr. Dylan Eret The first woman, White Painted Woman (also known as Esdzanadehe, and Changing Woman) survives the great Flood in an abalone shell, then wanders the land as the waters recede. Atop a mountain, she is impregnated by the sun, and gives birth of a son, Killer of Enemies. Soon afterwards, she is impregnated by the Rain, and gives birth to Son of Water. However, the world the People live in is not safe until White Painted Woman's sons kill the Owl Man Giant who has been terrorizing the tribe. When they return from their victory, bringing the meat they have hunted, White Painted Woman expresses a cry of triumph and delight, which later will be echoed by the godmother at the Sunrise Ceremony. She then is guided by spirits to establish a puberty rite to be given for all daughter born to her people, and to instruct the women of the tribe in the ritual, and the rites of womanhood.When she becomes old, White Painted Woman walks east toward the sun until she meets her younger self, merges with it, and becomes young again. Thus repeatedly, she is born again and again, from generation to generation. What purpose does it serve for the girls who experience it? The Sunrise Ceremony serves many purposes - personally, spiritually and communally - and is often one of the most memorable and significant experiences of Apache females today, just as it was for Apache women in the past.First, by re-enacting the Creation myth, and personifying White Painted Woman, the girl connects deeply to her spiritual heritage, which she experiences, often for the first time, as the core of her self. In her connection to Changing Woman/ White Painted Woman, she gains command over her weaknesses and the dark forces of her nature, and knows her own spiritual power, sacredness and her goodness. She also may discover her own ability to heal. Second, she learns about what it means to become a woman, first through attunement to the physical manifestations of womanhood such as as menstruation (and learning about sexuality), as well as the development of physical strength and endurance. The rigorous physical training she must go through in order to survive four days of dancing and running is considerable, and surviving and triumphing during the "sacred ordeal" strengthens her both physically and emotionally. Most Apache women who have experienced the Sunrise Ceremony say afterwards that it significantly increased their self-esteem and confidence. When it ended, they no longer felt themselves to be a child; they truly experienced themselves as "becoming woman."Third, the Apache girl entering womanhood experiences the interpersonal and communal manifestations of womanhood in her culture - the necessity to work hard, to meet the needs and demands of others, to exercise her power for others' benefit, and to present herself to the world, even when suffering or exhausted, with dignity and a pleasant disposition. Her temperament during the ceremony is believed to be the primary indicator of her temperament throughout her future life. Not only does she give to the community - food, gifts, healings, blessings, but she also joyfully receives from the community blessings, acceptance and love. Throughout the ceremony, she receives prayers and heartfelt wishes for prosperity, wellbeing, fruitfulness, a long life, and a healthy old age. Finally, the Sunrise ceremony serves the community as well as the girls entering womanhood. It brings extended families and tribes together, strengthening clan obligations, reciprocity and emotional bonds, and deepening the Apache's connection to his or her own spiritual heritage.