Epistemic Toleration and the New Atheism
http://onlinelibrary.wiley.com.proxy.lib.umich.edu/doi/10.1111/misp.12001/full
In this article, the author, Richard Fumerton, discusses atheists' views of secular beliefs. They argue that religion is irrational and that it only brings about problems. According to Fumerton atheists argue that very bad things have happened due to religion. A lot of unnecessary pain and suffering has resulted from religions and their need to convert non believers through force in an attempt to "save the world". Atheists are concerned for peoples lives and that is why they feel that science and religion cannot both exist. Fumerton argues however that religion could possibly be a symptom of the conflicts in the world rather than the cause. He also brings up the fact that we would not have many of the man made wonders of the world if it weren't for religion. It is clear that while religion appears to be irrational to one person, there are others who think differently. Both sides have arguments to support their views.
Atheism
http://onlinelibrary.wiley.com.proxy.lib.umich.edu/doi/10.1111/phc3.12037/full
In this article, CM Lorkowski defines the differences between atheism and theism and examines their arguments regarding the existence of god. Lorkowski defines an atheist as a person that actively denies the existence of the God of theism, and a theist as a person that affirms the existence of the God of theism. One of the main points discussed when debating the existence of god is the creation of the universe. Atheist question why god, who has supposedly always been in existence, wouldn't have created the universe sooner than fourteen billion years ago.
Religion and the New Atheism: A Critical Appraisal
http://onlinelibrary.wiley.com.proxy.lib.umich.edu/doi/10.1111/j.1467-9809.2011.01079.x/full
In this writing, Christopher Cotter discusses the claims and practices of atheism in relationship to those of the Christian religion. He points out the flaws in the arguments of both sides stating that they both base arguments on empirical evidence. Cotter argues that whether it is atheists who argue that science disproves religion, or theists who argue that religion is entirely correct, empirical evidence is preventing meaningful discussion. Some believe that theists should be able to tolerate religion rather than making a mockery of theists. Instead of criticizing one another, theists and atheist should be able to engage in intelligent and respectful conversations.
Showing posts with label 11/04/2014. Show all posts
Showing posts with label 11/04/2014. Show all posts
11/03/2014
Sources
1. Bryant, Clifton D. Encyclopedia
of Death and the Human Experience. Thousand Oaks, Calif.: SAGE
Publications, 2009. Print.
This is from an academic journal. The main
argument of the source I picked is that even if religions have a fundamental approach to life, when
apocalypses happen, religions are beneficial. The article continues that religions supply comfort in chaotic
situations. When individuals provide “religious meaning to the man-made
tragedies and natural disasters of life,” it brings clarity for many when it
appears “unbearable”. The implication is that even if some religions may seem
nonsensical to one person, it still provides benefits and hope to others when
there is a tragedy.
2. Hedstrom, Matthew. The Rise of Liberal Religion: Book Culture
And American Spirituality In the Twentieth Century. Oxford: Oxford
University Press, 2013.
In this journal, Hedstrom argues that
the fight between faith and science has come to an end and that the real battle
lies between religion and contempt for religion. He describes that the “apocalyptic
conflict” is “between authorities over the human spirit”. It supports the idea
that religion is not the reason for conflicts in the world. It’s when authorities
can manipulate religion or the contempt for religion to support their violence.
Ultimately, it’s not religion that causes apocalypses; it’s the yield of power of
authorities using religion or contempt for religion that make apocalyses.
3. Leeming, David Adams. Encyclopedia
of Psychology and Religion. New York: Springer, 2010. Print.
Another scholarly journal, David
Leeming maintains the argument that religious apocalypses are at the same time
“grim” and “profoundly hopeful.” That with an apocalypse, great violence is
distributed, but later, out of this tremendous violence, will come “redemption,
renewal, hope.” That amidst the bleak tragedies, the apocalypses or endings, are "by definition beginnings."
Source Summaries
1. "The Adverse Psychological Outcomes of
Natural Disasters: How Religion May Help
to Disrupt the Connection" by Mohsen Rezaeian, Ph.D.
This article talked about the disastrous effects of natural disasters and how religion can help alleviate some of the negative effects on the societies that are faced with apocalyptic tragedies. Religion can facilitate this by not only providing physical goods and services towards the victims, but also by providing psychological support. The author argued that "..under normal circumstances clergy frequently provide first-line mental health care, even to a greater extent than psychiatrists". The author went on to argue that in the aftermath of tragedies, when people are feeling lost and hopeless, religion provides these people with something to cling to and a sense of normalcy.
2. "Is there a Meaning in Natural Disasters? Constructions of Culture, Religion and Science" by Bernard Adeney-Risakotta
This article discusses the ways that Indonesian Muslims and Christians dealt with the tsunami and earthquake that hit Yogyakarta in 2006. The author argues that "Human responses to natural disasters include a religious element. Transcendent, unfathomable suffering that arrives suddenly, without warning, elicits a sense of awe", and this sense of awe makes humans try to find a meaning in the suffering. People want to answer the questions of why the tragedy happened and who is to blame for the natural disasters that occur on Earth. The author explains that people answer these questions using the vocabulary they know, causing religious answers to differ greatly from non-religious explanations of tragedies.
3. "The Power of Religion" from The Economist
This article talked about the intense effects that the religion of Islam has on Syria. The author states that "the mixing of religion with politics implicitly involves the right to interpret and to impose the will of God", which is a negative affect that religion has on society. Because of this strong connection between religious power and political power in Syria, political unrest led to attacks on Christians and other minority groups. Although this unrest at first glance seems like it would stem primarily from religion, the author concedes that it has been seen as less a product of religious dogma than of contests for power or resources. However, overall, religion is a complication of a situation that should be secular.
This article talked about the disastrous effects of natural disasters and how religion can help alleviate some of the negative effects on the societies that are faced with apocalyptic tragedies. Religion can facilitate this by not only providing physical goods and services towards the victims, but also by providing psychological support. The author argued that "..under normal circumstances clergy frequently provide first-line mental health care, even to a greater extent than psychiatrists". The author went on to argue that in the aftermath of tragedies, when people are feeling lost and hopeless, religion provides these people with something to cling to and a sense of normalcy.
2. "Is there a Meaning in Natural Disasters? Constructions of Culture, Religion and Science" by Bernard Adeney-Risakotta
This article discusses the ways that Indonesian Muslims and Christians dealt with the tsunami and earthquake that hit Yogyakarta in 2006. The author argues that "Human responses to natural disasters include a religious element. Transcendent, unfathomable suffering that arrives suddenly, without warning, elicits a sense of awe", and this sense of awe makes humans try to find a meaning in the suffering. People want to answer the questions of why the tragedy happened and who is to blame for the natural disasters that occur on Earth. The author explains that people answer these questions using the vocabulary they know, causing religious answers to differ greatly from non-religious explanations of tragedies.
3. "The Power of Religion" from The Economist
This article talked about the intense effects that the religion of Islam has on Syria. The author states that "the mixing of religion with politics implicitly involves the right to interpret and to impose the will of God", which is a negative affect that religion has on society. Because of this strong connection between religious power and political power in Syria, political unrest led to attacks on Christians and other minority groups. Although this unrest at first glance seems like it would stem primarily from religion, the author concedes that it has been seen as less a product of religious dogma than of contests for power or resources. However, overall, religion is a complication of a situation that should be secular.
Source Summaries
"Atheism" - CM Lorkowski
In this article, Lorkowski aims to define atheism specifically and explain what sets it apart from agnosticism and other less common views of deism. Atheism is the belief in the rejection of all deities and supernatural influences on natural phenomena. Atheism differs from agnosticism in the sense that agnosticism provides the question of the existence of a deity; atheism does not provide that option. There are two forms of atheism; popular atheism and naturalist atheism. Popular atheists do not believe in deities, while naturalists do not believe that there any supernatural forces. Everything that happens is within the realm of nature even if it cannot be explained with current knowledge. The author then proceeds to explain that the vast majority of scientific research is performed under the naturalistic idea of atheism because it leaves unanswered questions that cannot simply be filled with lore; it evokes exploration of the topic that remains unsolved.
"Modern Militant Atheism" - Philip Kitcher
In his article, Kitcher argues that modern atheism has become militant in its efforts to attack religion and expose its faults. Kitcher states that the main source for militant atheists are the fundamental interpretations of religions, which is a small representation of a much more complex and diverse system such as a religion. Militant atheism focuses on all of the harm that religion causes without stepping back and considering all of the good that can come from religion.
"Atheism's Unholy Trinity" - Jarrett Dapier
In this book review from an issue of "In These Times", Jarrett Dapier describes Chris Hedges' view on modern atheists. Hedges sees them no different from any religious extremist group because of their viscous, attacking nature and unrelenting insistence on forcing their worldview. Hedges does recognize that not all atheists are as aggressive as the modern militant atheist, and he does mention his respect for atheists that recognize the flaws in human nature and accepts them. Hedges cites atrocities that have occurred as the direct action of atheistic influence, suggesting that atheism can hinder progress just as easily as religion.
In this article, Lorkowski aims to define atheism specifically and explain what sets it apart from agnosticism and other less common views of deism. Atheism is the belief in the rejection of all deities and supernatural influences on natural phenomena. Atheism differs from agnosticism in the sense that agnosticism provides the question of the existence of a deity; atheism does not provide that option. There are two forms of atheism; popular atheism and naturalist atheism. Popular atheists do not believe in deities, while naturalists do not believe that there any supernatural forces. Everything that happens is within the realm of nature even if it cannot be explained with current knowledge. The author then proceeds to explain that the vast majority of scientific research is performed under the naturalistic idea of atheism because it leaves unanswered questions that cannot simply be filled with lore; it evokes exploration of the topic that remains unsolved.
"Modern Militant Atheism" - Philip Kitcher
In his article, Kitcher argues that modern atheism has become militant in its efforts to attack religion and expose its faults. Kitcher states that the main source for militant atheists are the fundamental interpretations of religions, which is a small representation of a much more complex and diverse system such as a religion. Militant atheism focuses on all of the harm that religion causes without stepping back and considering all of the good that can come from religion.
"Atheism's Unholy Trinity" - Jarrett Dapier
In this book review from an issue of "In These Times", Jarrett Dapier describes Chris Hedges' view on modern atheists. Hedges sees them no different from any religious extremist group because of their viscous, attacking nature and unrelenting insistence on forcing their worldview. Hedges does recognize that not all atheists are as aggressive as the modern militant atheist, and he does mention his respect for atheists that recognize the flaws in human nature and accepts them. Hedges cites atrocities that have occurred as the direct action of atheistic influence, suggesting that atheism can hinder progress just as easily as religion.
11/04/14 Cristal Kim
My essay will be about the representation of the relationship between religion and disasters. The three texts I have selected focus on the interpretation of disasters and how religion has had an affect on the aftermath of these events. These articles represent how people have dealt with disasters; the first focuses on real-life experiences, the second studies the different mediums and how they draw from different sources to depict apocalypses, and finally, the changes in religion as they interpret their own religious texts and witness real-life disasters.
Judith Schlehe's "Anthropology of Religion: Disasters and the Representations of Tradition and Modernity," focuses on the relationship between the earthquake in Indonesia (2006) and the traditional myths and values of that culture. The article provides context to the traditions and the beliefs that led to the population to rediscover their roots and unveil unknown crises. Furthermore, the passage discusses the aftermath of this new renaissance in religion; the disaster is used to bring forth a new form of expression of the people. The population is reaffirmed in their faith as they deal with the consequences; Schlehe illustrates the relationship between disaster and religion as something almost lost but found again. The disaster is used to explain the shortcomings of the people and explain why such disasters happen in their community. Disasters are simply used as vehicles to express and reiterate stances on religion without the burden of self-interest.
My second text is "Dramatizing Disaster: Character, Event, Representation" by Christine Cornea and Rhys Owain Thomas illustrates the different films, TV shows, comic books, video games, etc and their interpretations of disasters. It is a collection of different studies based on the foundations that the mediums create for their audience. The article dissects how the disasters are interpreted by the directors and how they attempt to explain these phenomena to their viewers. It discusses how the influence of contemporary society affects the illustration of these disasters and how they draw from real-life experiences to portray a more realistic image.
The third article is Danielle Hesse's dissertation, "Disaster Preparedness and Response Among Religious Organizations." Hesse explores the different actions taken by religious organizations both before and after a disaster; in the religious texts we have read for classes, these religions never seemed to be prepared despite multiple warnings, and in Hesse's article, she illustrates how these stories have affected the present. She reports on and compares different religions, but what is most intriguing is their reasoning behind the decisions made as a community. These communal decisions furthermore change how victims have coped with their losses and the aftermath of the disaster.
Judith Schlehe's "Anthropology of Religion: Disasters and the Representations of Tradition and Modernity," focuses on the relationship between the earthquake in Indonesia (2006) and the traditional myths and values of that culture. The article provides context to the traditions and the beliefs that led to the population to rediscover their roots and unveil unknown crises. Furthermore, the passage discusses the aftermath of this new renaissance in religion; the disaster is used to bring forth a new form of expression of the people. The population is reaffirmed in their faith as they deal with the consequences; Schlehe illustrates the relationship between disaster and religion as something almost lost but found again. The disaster is used to explain the shortcomings of the people and explain why such disasters happen in their community. Disasters are simply used as vehicles to express and reiterate stances on religion without the burden of self-interest.
My second text is "Dramatizing Disaster: Character, Event, Representation" by Christine Cornea and Rhys Owain Thomas illustrates the different films, TV shows, comic books, video games, etc and their interpretations of disasters. It is a collection of different studies based on the foundations that the mediums create for their audience. The article dissects how the disasters are interpreted by the directors and how they attempt to explain these phenomena to their viewers. It discusses how the influence of contemporary society affects the illustration of these disasters and how they draw from real-life experiences to portray a more realistic image.
The third article is Danielle Hesse's dissertation, "Disaster Preparedness and Response Among Religious Organizations." Hesse explores the different actions taken by religious organizations both before and after a disaster; in the religious texts we have read for classes, these religions never seemed to be prepared despite multiple warnings, and in Hesse's article, she illustrates how these stories have affected the present. She reports on and compares different religions, but what is most intriguing is their reasoning behind the decisions made as a community. These communal decisions furthermore change how victims have coped with their losses and the aftermath of the disaster.
I will be writing on the Arab-Israel conflict and how religion underlies this conflict, but there are currently many other reasons for the dispute
1. Arab-Israeli Conflict: Role of religion
http://www.science.co.il/Arab-Israeli-conflict-2.asp#Arab-Empire
In this article, the author explains the history of Arab nationalism and the rise of the Islamic Empire and how the state of Israel is completely surrounded by Islamic States. It also touches on past Arab countries disputes with other countries, occasionally based on religion. Finally, with the most application to my own topic, it compares and contrasts the Islamic Religion and Judaism. Through these contrasts, the article explains conflicts from these religious contrasts.
2. Sharia Law
http://www.billionbibles.org/sharia/sharia-law.html
In order to understand and be able to compare and contrast Judaism and Islam, I read into the tenants of Sharia Law. The Sharia Law itself covers many topics, including public behavior, private behavior, and private beliefs. Some of its tenants are radical but it is mandatory to follow as it the law of the Arab States. It is implemented in most states and in secular states it is even preferred to be the main type of legal system.
3. JEWISH AND ISLAMIC LAW, A COMPARATIVE REVIEW : The Relationship between Jewish and Islamic Law
http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0011_0_10121.html
This article begins by explaining how the Quran was made from Jewish ideals but as it continues, it shows the differences between Islam and Judaism. These differences sparked from daily life choices, such as jobs and activities, and therefore changed religious laws to accommodate these activities. It later touches on the Muslim influence on Judaism ideals, specifically on how Arabs want all other religions to convert to Islam. The article continues with how Islamic Law contradicts Jewish Law and the implications that come from it, as well as where these laws are formed from for each religion. The final and most relevant part of the article to my writing is the legal literature of the two laws and the legal systems based off of the religion's values.
1. Arab-Israeli Conflict: Role of religion
http://www.science.co.il/Arab-Israeli-conflict-2.asp#Arab-Empire
In this article, the author explains the history of Arab nationalism and the rise of the Islamic Empire and how the state of Israel is completely surrounded by Islamic States. It also touches on past Arab countries disputes with other countries, occasionally based on religion. Finally, with the most application to my own topic, it compares and contrasts the Islamic Religion and Judaism. Through these contrasts, the article explains conflicts from these religious contrasts.
2. Sharia Law
http://www.billionbibles.org/sharia/sharia-law.html
In order to understand and be able to compare and contrast Judaism and Islam, I read into the tenants of Sharia Law. The Sharia Law itself covers many topics, including public behavior, private behavior, and private beliefs. Some of its tenants are radical but it is mandatory to follow as it the law of the Arab States. It is implemented in most states and in secular states it is even preferred to be the main type of legal system.
3. JEWISH AND ISLAMIC LAW, A COMPARATIVE REVIEW : The Relationship between Jewish and Islamic Law
http://www.jewishvirtuallibrary.org/jsource/judaica/ejud_0002_0011_0_10121.html
This article begins by explaining how the Quran was made from Jewish ideals but as it continues, it shows the differences between Islam and Judaism. These differences sparked from daily life choices, such as jobs and activities, and therefore changed religious laws to accommodate these activities. It later touches on the Muslim influence on Judaism ideals, specifically on how Arabs want all other religions to convert to Islam. The article continues with how Islamic Law contradicts Jewish Law and the implications that come from it, as well as where these laws are formed from for each religion. The final and most relevant part of the article to my writing is the legal literature of the two laws and the legal systems based off of the religion's values.
Summary of Three Sources
- Atheism. CM Lorkowski. 27 March 2013.
- Atheism has changed throughout the years: what was considered atheism a few centuries ago is completely different to what it is viewed as today. Unorthodox religious views in the nineteenth century were considered as a form of atheism. Atheism in the popular sense claims that there aren't any supported reasons for believing the existence of God, but there also exists supported reasons for believing no such deity exists. In this academic piece, Lorkowski acknowledges both the naturalistic and theistic sides in order to defend the role of atheism.
- We Can’t Have Ethics Without Religion. Don Feder.
- This newspaper article begins by giving statistics of unethical values, such as the increased percentage of premarital sex. The article goes on by disapproving the moral teachings of professors and psychologists and blaming them for the increasing lack of “Judeo-Christian values that serve as the foundation of a decent society.” The article ends by bluntly stating that religion is the only way to enforce the ethical norms: honesty, kindness, and equity.
- Hope: faith, atheism, and agnosticism. Jonathan C. Smith. January-February 2011.
- Smith points out the different types of faith and the multiple versions that come with each one. For example, he states that people embrace or reject claims depending on evidence, unfalsifiability, and emotion. These three different bases make up faith of the first, second, and third kind. He then goes on to question the survival of faith and the existence of atheism and spirituality. For faith to survive, one must take a narcissistic route by accepting one’s own faith and questioning others. Last but not least, it is possible for atheism and spirituality to coexist. Smith’s message is that whatever it is you believe in, one’s journey to find mystical realities and possibilities is what matters the most to the soul.
Reading Summaries
What atheists like Bill Maher have in common with medieval Christian crusaders. (Sep 4, 2014)
This article is a criticism of atheists such as Sam Harris, Richard Dawkins and Bill Maher who say that Islam is the root of all the problems in the Middle East and the division between the West and the Middle East. However, this article also delves into the main conflicts in the Middle East and explains how some of the main problems in countries such as Iraq and Afghanistan today has happened in other parts of the Middle East in the early 1900s. CJ Werleman goes on to criticize atheists such as Bill Maher who are constantly bashing the Middle East and Islam in general, without much scholarly evidence. "If a “caliphate” has been established, it’s an American caliphate in the Middle East. With a total of 44 U.S. military bases in the Middle East and the Central Asia, some of which are the size of small cities, we have the Muslim world completely surrounded. From Turkey to Saudi Arabia, from Uzbekistan to Kyrgyzstan, our bases serve as a constant reminder to Muslims that we control their economic future and we are here to stay. And with an economic future that looks bleak for Muslims, the embers for Muslim rage are stoked." Another interesting idea that Werleman discusses is our reliance on the Middle East due to oil.
The War between ISIS and al-Qaeda for Supremacy of the Global Jihadist Movement. (Aaron Y. Zelin) - The Washington Institute for Near East Policy.
This article comes from a scholarly source and I picked it not because of how relevant it is to my main argument, but more so because it has a lot of important information about al-Qaeda and ISIS - to major terrorist organizations - that I will discuss in my essay. It is important to understand the differences between these two organizations as they have different goals, even though they approach these goals in a similar fashion. This article goes into depth regarding ISIS' main goal to create a caliphate in the Middle East governed by sharia law. Al-Qaeda on the other hand is more concerned with global jihad, however both have a similar hatred of the U.S. and Israel. ISIS is much more similar to a political entity because of the fact that it has taken over areas such as Syria and parts of Iraq and has enforced laws that people have to obey and follow.
Sharia Incorporated: A Comparative Overview of the Legal Systems of Twelve Muslim Countries in Past and Present - (Jan Michiel Otto)
This article is very interesting because it compares sharia law and how enforced it was in several different countries over the years. This paints a picture of what the Middle East is like when it comes to how it is is governed and how strong of an impact it has on the way people carry out their lives. However, the most interesting aspect of this article is how it discusses the political systems of countries and how they have changed over time. A strong example of this is Iran. Iran has changed significantly since the Iranian Revolution and because of it Iran went from a much more secular state to one that cut off its ties with the West.
Summary of Sources
1. Some Thoughts on "Post-9/11" by P. Adam Caroll
This article discusses the difficulties in a religious community in relation to coordinating help in the wake of a disaster. The author argues that the "attacks on Muslims in the media" as well as the divisions among many muslims within the community relating to social issues, create a difficult environment for Muslims to function as a unit in post-9/11 society.
2. THE TSUNAMI TRAGEDY; Divine Fury or Human Folly? by Chandra Muzaffar
The author argues that "...our inability to nurture a religiously-inspired understanding of science, a knowledge that is holistic and integrated, is one of the indirect causes of the tsunami tragedy." The main point of the article is that the areas most affected by the Tsunami (namely Sumatra and Sri Lanka had a history of earthquakes and should have had a tsunami warning system in place, but as a result of the lacking integration of science and religion, it was deemed unnecessary. Furthermore, considering that most of the people affected by the tsunami were either children or poor, the author argues against religious significance in the disaster, asking "...what abominable vices did these children commit?"
3. A Chronic Technical Disaster and the Irrelevance of Religious Meaning: The Case of Centralia, Pennsylvania by J. Stephen Kroll-Smith and Stephen Robert Couch
The authors detail an underground coal mine fire and examine the lack of a response from the religious community in the area. They argue that due to the highly technical nature of the disaster, and coupled with the fact that it was undeniably caused and subsequently abated by humans, a general acceptance of a "technical, not moral or religious, definition of the problem."
This article discusses the difficulties in a religious community in relation to coordinating help in the wake of a disaster. The author argues that the "attacks on Muslims in the media" as well as the divisions among many muslims within the community relating to social issues, create a difficult environment for Muslims to function as a unit in post-9/11 society.
2. THE TSUNAMI TRAGEDY; Divine Fury or Human Folly? by Chandra Muzaffar
The author argues that "...our inability to nurture a religiously-inspired understanding of science, a knowledge that is holistic and integrated, is one of the indirect causes of the tsunami tragedy." The main point of the article is that the areas most affected by the Tsunami (namely Sumatra and Sri Lanka had a history of earthquakes and should have had a tsunami warning system in place, but as a result of the lacking integration of science and religion, it was deemed unnecessary. Furthermore, considering that most of the people affected by the tsunami were either children or poor, the author argues against religious significance in the disaster, asking "...what abominable vices did these children commit?"
3. A Chronic Technical Disaster and the Irrelevance of Religious Meaning: The Case of Centralia, Pennsylvania by J. Stephen Kroll-Smith and Stephen Robert Couch
The authors detail an underground coal mine fire and examine the lack of a response from the religious community in the area. They argue that due to the highly technical nature of the disaster, and coupled with the fact that it was undeniably caused and subsequently abated by humans, a general acceptance of a "technical, not moral or religious, definition of the problem."
Brief Summary of Three Sources
“Hindu-Christian Conflict in India: Globalization,
Conversion, and the Coterminal Castes and Tribes” by Chad M. Bauman from The Journal of Asian Studies is an
analysis of Hindu-Christian violence (primarily in the last twenty-five years).
The main topics of discussion consist of the history of the aforementioned
subject, the identification and elucidation of current theories for the rapid
growth and intensity of the conflict (along with several rebuttals), and
suggestions for action that should be taken to properly identify the current
contradictions/limited scope of those theories. The penultimate topic is
presented by providing theories encompassing almost every factor of
globalization (economics, politics, religion, etc.). The most important
assertion (in my opinion) of the paper is that “An emphasis on nodality would
mean that one would not attempt to explain interreligious riots as a function
of politics, economics, or psychology alone.”, a claim which is greatly
expanded in the final section.
“Refiguring Religion”, written by Mark C. Taylor for the Journal of the American Academy of Religion,
presents an analysis of how religion/culture is integrated with societal,
natural, and technological issues. This analysis leads to the conclusion that
religion is a highly sporadic phenomenon which actually appears to be
approaching an equilibrium. He further argues that as a result of
globalization, projection models are more important than in any other age and
that this tendency of religion to change unexpectedly is a limiting factor to
accurate models. Another important facet to his argument is that he suggests
that by identifying the nodes referenced in the first source (although the
papers have no connection) and by using information from the earlier issues, a
somewhat accurate function can be developed.
Jack Fischel writes in his article, “Politics Versus
Religion”, for Midstream, a Jewish
quarterly magazine, an analysis of some of the ideologies of major
political/cultural movements of the past 200 years. He pays particular
attention to the drawings from religious ideas in controlling the masses. He
also explores the response of organized Christianity to many of these regimes
and cults. This article is of particular interest because it attempts to show
the reasons for both sides’ actions and because it uses examples from all levels
of political ideology, from Marxism to Democracy.
Subscribe to:
Posts (Atom)