Civil Religion

Worldwide a battle is enjoined. In thousands of laboratories scientists are fighting to gain knowledge of their world and of themselves. But there is a second battle enjoined also: a battle against knowledge, a battle against progress. For every seeker after truth there are hundreds striving mightily to suppress it, to undo it, and to prevent its rediscovery. In ways that are both hilarious and terrifying, Liberty University (née Liberty Baptist College) was created to play a major role in the war against science and the advancement of secular knowledge. (This exposé was originally published in American Atheist in 1986.)

The war unleashed by Russia against Ukraine has provoked, among its many consequences, a profound crisis in the perception of Russian culture. In the past three years, the question of whether Russian literature, philosophy, and art should continue to be celebrated in the West has acquired an unprecedented urgency. Concerts have been canceled, authors removed from reading lists, exhibitions postponed or reframed. Even the mere presence of canonical figures-Pushkin, Dostoevsky, Tchaikovskyhas become, in some circles, a source of discomfort or outrage. This phenomenon, often labeled the "canceling" of Russian culture, is not without precedent: history is replete with examples of cultures and traditions becoming collateral damage in geopolitical conflicts. Yet the logic behind such measures often collapses under its own weight. To hold a work of art or a philosophical text responsible for the political crimes of a state is to confuse the realm of cultural expression with the machinery of political power. It risks treating complex intellectual legacies as mere instruments of propaganda-either to be celebrated uncritically or rejected wholesale-when, in fact, they demand something more difficult and more productive: a critical engagement. The absurdity of canceling a culture, any culture, lies in the very nature of culture itself. Culture is, at its best, a realm of human creativity that transcends the narrowness of borders and the brutality of political expediency. It builds bridges across time, language, and nations; it opens channels of communication that no government, however repressive, can entirely control. To cancel Russian culture would be to sever lines of dialogue at precisely the moment when understanding-deep, critical, historically informed understanding-is most needed. Yet the alternative is not a passive or nostalgic embrace of Russian thought as if nothing has happened. Within Russia itself, the literary and philosophical canon has long been woven into the fabric of national self-identity-appropriated, at times aggressively, as a source of political legitimacy. Schoolchildren are taught to revere "our Pushkin" and "our Tolstoy" not only as literary geniuses, but as symbols of a unique civilizational mission; philosophers such as Solovyov, Berdyaev, and Ilyin are invoked in official discourse as if they were timeless custodians of Russian values. In this way, literature and philosophy are not merely celebrated for their intrinsic ✉ M.F. Bykova

Foreningens formål er at udbrede og fastholde interessen for Faestningen samt at gøre den til et attraktivt sted at besøge. Det gør vi blandt andet ved: › At anskueliggøre Kastellets historie gennem foredrag og rundvisninger. › At vedligeholde og udbygge "Kastellets Historiske Samling". › At fremme kulturelle formål, der naturligt kan finde sted, såsom koncerter, militaere opvisninger og lignende. › Udadtil at informere om foreningens aktiviteter og tiltag, og i det hele taget virke til gavn for Kastellet, herunder at vedligeholde museale genstande, der ikke tilhører "Kastellets Historiske Samling". Som medlem af Kastellets Venner får man tilbud om saerarrangementer, for eksempel foredrag om Kastellets historie, Københavns Faestnings historie samt emner, der berører Kastellets lange historie både i krig og i fred. Vi arrangerer også udflugter til andre faestningsvaerker, der besøges under kyndige guiders ledelse. Medlemskab af foreningen sker ved vor hjemmeside: www.kastelletsvenner.dk Premierløjtnant ved Sjaellandske Jaegerkorps.

Religion, civil religions, sacralization of political power, world peace in Modern society, State violence. Réligion, réligions civiles, sacralization du pouvoir politique, paix mondiale dans la societé moderne, violence d'État. Religión, religiones civiles, sacralización del poder político, paz mundial en la sociedad moderna, violencia de Estado. Politics and religion have often been in close contact and interaction. Political power has usually made use of religion and vice versa. Studies on early human civilizations all over the world and the present situation show this tendency clearly. As we will see in this study, sacralization of power is common to established traditional religions as well as modern secular systems. Needless to say, at least in practice, most of the traditional religions are not free from this phenomenon. Religious texts have often been exploited by religious institutions, men of religion or religious men in support of the political power. In theocratic This article suggests that modern uses of the sacred as well as sacralization of political power work often towards generation and justification of state violence and thus pose a significant threat to global peace. The work first examines the secularization theories and their alleged process of secularization all over the world but observes the rise of religiosity and spirituality worldwide in the last decades. Then it points out the widespread use of the sacred in modern secular political systems, especially by nationalisms and civil religions and explains the contribution of "secular theologies" and civil religions to violence at home and abroad (ranging from ethnic cleansing as well as regional and world wars to torture, targeted killing and state terrorism). The study ends by drawing attention to the need for exploring possible remedies for the negative aspects of civil religions and for that purpose suggests desacralization and demystification of the political power as much as possible. 7 Crippen, "Old and New Gods in the Modern World", 319. 8 Casanova, "Secularization". 9 Ibid.

Chapitre 5 Les rites d'alliance pendant l'époque pré-Qin 第六节 汉末道教盟约的建立 ………………………… 218 Chapitre 6 L'établissement du contrat d'alliance taoïste à la f in des Han 第七节 盟威道基本义理概念 1 ……………………… 273 Chapitre 7 Les concepts fondamentaux de la Voie de l'alliance jurée avec les puissances I 第八节 盟威道基本义理概念 2 ……………………… 352 Chapitre 8 Les concepts fondamentaux de la Voie de l'alliance jurée avec les puissances II 第九节 《清约》的三重宗教精神 …………………… 442 Chapitre 9 Les trois aspects du 《pacte de pureté 》 dans le contexte religieux 第三章 法箓 ………………………………………………… 517 Troisième Partie: Les registres 第十节 正一部法箓之体系 …………………………… 518 Chapitre 10 Le système des registres dans l'ordre Un et orthodoxe 第十一节 契券与法箓之内容 ………………………… 577 Chapitre 11 Le contenu des contrats et des registres 第十二节 将军箓之职官义理 ………………………… 665 Chapitre 12 Le registre des généraux dans le cadre de l'administration céleste 第十三节 道民、箓生与祭酒 ………………………… 746 Chapitre 13 Le peuple de la Voie, les initiés et les libateurs 目 录 3 第十四节 盟威道仪式之生活化 ……………………… 834 Chapitre 14 Les rituels de la Voie de l'alliance jurée avec les puissances au sein de la vie communautaire 第十五节 灵宝与上清之法箓 ………………………… 893 Chapitre 15 Les registres Lingbao et Shangqing 第十六节 从正一箓到上清箓 ………………………… 961 Chapitre 16 Des registres Zhengyi aux Registres Shangqing 第四章 授度 ………………………………………………… 993 Quatrième Partie: La transmission des registres 第十七节 授度体系的经纬框架 ……………………… 994 Chapitre 17 Le cadre dans lequel se fait la transmission 第十八节 授度仪式的结构分析 ……………………… 1020 Chapitre 18 Analyse de la structure des rites de transmission du registre 第十九节 授度仪式的符号象征 ……………………… 1092 Chapitre 19 Le symbolisme des rites de la transmission des registres 第二十节 升度仪式与义理考察 ……………………… 1155 Chapitre 20 Etude du rite d' ascension et de sa signif ication 余论 …………………………………………………………… 1231 Pour prolonger la réflexion 附录 近世法箓授度六题 …………………………………… 1265 Annexe: Six essais sur la transmission des registres aux époques prémoderne et moderne 引言……………………………………………………… 1267

This article analyzes the emergence and development process of the concept of civil religion, particularly based on Robert Bellah's theory, and the situation in American society. The views of classical theorists such as Jean-Jacques Rousseau and Émile Durkheim are included in the article, and the role of civil religion in social integration and the formation of national identity is emphasized. Various theories and approaches related to civil religion in the United States are discussed. First, it tries to understand how this society formed a civil religion, considering the founding of American society and the coming together of various cultures. The religious and cultural symbols used in the foundation of the United States, especially comparisons related to figures such as George Washington and Abraham Lincoln, show how America's national identity created harmony with religious elements. Bellah’s work "Civil Religion in America" extensively studies the concept of civil religion and presents a unique belief system of the United States related to religion, national identity, and the sacred mission of the state. This civil religion, without being related to any specific religious denomination, incorporates the shared beliefs and values of a particular people. Bellah emphasizes that this civil religion constitutes the foundation of the American state structure and the spiritual connection felt by every citizen. It analyzes the development of civil religion in America and how it influences various aspects of society. In addition, it brings to the agenda the changes and problems Bellah's theory faces in contemporary American society.

The best one-line definition of Christian nationalism I have seen is “the identification of a nation-state, race or political party and its candidates with the Christian faith or church in such a way that the two identities are equated.” The adherents of Christian nationalism seem to believe that they have a special connection to God, that America has a special role in God’s plan and that they and their allies should be running the country.

Whoever controls historical perception and interpretation also controls the present. A specific revised account of the past can make a government's decisions and actions plausible. It legitimizes political arbitrariness. Currently, the Trump administration has placed in all U.S. National Parks signs, urging visitors to report plaques, brochures, or other information negative about contemporary and historical Americans to the government via a QR code on site. This follows a government directive to the National Park Service (NPS) to remove "inappropriate" content from monuments and historic sites.

מאמר זה מציע שתי פרספקטיבות – זו של הדת האזרחית וזו של התאולוגיה הפוליטית – לבחינת הקדושה הפוליטית שממנה נהנים שלטון החוק ובית המשפט העליון בישראל מיום הקמתו. בניגוד לעמדה רווחת התופסת את הקדושה הפוליטית כמניפולציה, הדת האזרחית והתאולוגיה הפוליטית רואות בה מפתח להבנת מהות הקיום הקולקטיבי המודרני. המאמר בוחן את התנהלות בית המשפט העליון ואת ההסדרים הייחודיים המאפיינים אותו לאור קביעותיהם של רוסו ודורקהיים באשר לחשיבותה של דת אזרחית במציאות הפוליטית המודרנית. אשר לתאולוגיה הפוליטית, הרי שמלבד התאולוגיה הפוליטית של תורת המדינה הפוזיטיביסטית מבית מדרשו של קלזן והתאולוגיה הפוליטית של זכויות האדם, פועל בישראל גם מנגנון תאולוגי-פוליטי ייחודי האופייני לציונות. מנגנון זה מופיע ביחסו של גרשם שלום לציונות ובפרשנותו ל"המשפט" של קפקא, ויסודו בפער שבין המורשת המטפיזית היהודית לבין שאיפת הציונות לנורמליזציה – פער שעתיד להסתיים לדעת שלום בהתפרצות משיחית. המאמר מציג את שלוש התאולוגיות הפוליטיות הללו ובוחן לאורן את המהפכה החוקתית בישראל וכן את תחושת השליחות התאולוגית-פוליטית של חלק משופטי העליון מיום היווסדו ועד היום

This series is stimulated by the clash between the presidency as invented and the presidency as it has developed. Over time, the presidency has evolved and grown in power, expectations, responsibilities, and authority. Adding to the power of the presidency have been wars, crises, depressions, industrialization. The importance and power of the modern presidency makes understanding it so vital. How presidents resolve challenges and paradoxes of high expectations with limited constitutional resources is the central issue in modern governance and the central theme of this book series.

Throughout the twenty-first century, Confucian education has rapidly expanded among the grassroots in China. This study focuses on the most influential style of Confucian education, dujing (classics reading) education, and on a very understudied group, the students, in the Confucian education system. Using data collected at a Confucian school, this study aims to elucidate dujing students' genuine thoughts and feelings toward their plans for future education. The findings suggest that dujing students exhibit an individualistic outlook, which is characterized by their personal aspirations, self-determination, independence, and self-pursuit, as well as a reluctance to pursue further Confucian studies. Their self-identity is further strengthened by resistance to the authoritarian discourse circulating in the domain of dujing education and by a shifting relationship with imposed parental expectations. This study argues that the development of Confucian individualism in students' dujing experience must be understood within the broader social contexts shaping Chinese individualisms and subjectivities.

Para el interesado en su pensamiento, Rousseau entra como personalidad original en el mundo de Ia cultura a raíz de Ia «iluminación de Vincennes» (1749), cuando ya se acercaba a Ia madura edad de los cuarenta años. Por mucho que se quiera escarbar en los ensayos anteriores y aunque no es imposible encontrar allí «antecedentes» cuando se leen de adelante hacia atrás, en conjunto el interés de esos escritos no sobrepasa Io anecdótico l . Ese momento excepcional de su vida fue rememorado varias veces por su protagonista en textos no del todo concordantes y luego se ha comentado hasta Ia saciedad. Lo cierto es que, si miramos a sus consecuencias, Rousseau no carecía de razón al verlo como un momento de ruptura que dividía su vida en dos mitades, entendidas dramáticamente en discontinuidad absoluta; que esto sea exacto o, por el contrario, que se trate más bien de Ia eclosión en que se resuelve un largo proceso previo, no es tema decisivo para el alcance de su pensamiento. Se ha discutido mucho sobre Ia naturaleza de esa experiencia decisiva para el futuro intelectual del ginebrino. Si para algunos es una experiencia de tipo «religioso», otros piensan en una experiencia básicamente «intelectual» y no faltan quienes ven en ella una «experiencia emotiva» 2 . En mi opinión, se trata más bien de una plena experiencia vital, sentida como un fuerte impacto de 1 Cf. el análisis de A.

The article demonstrated the important historical role of religion in the Polish civil society. Religion correlated with the struggle for freedom and national identity. The sense of being a Pole was rooted more in some kind of a moral national community than into the civil (political) character of an occupational state institution. The moral character of a national community was intertwined with religious values and religious identity. The role of the Catholic Church, as one of the most important institutions of a civil society, originates from a more than two hundred years long aspiration for liberty. Communism strengthened a split between the national and civil (state) identity. Despite being banned from the public sphere, religion has performed publicly. The democratic breakthrough opened a new process of organizing a civil society in Poland. In the late 1990s, the process of building up a civil society in Poland was strongly influenced by the European funds and the political so-called horizontal strategies. Since 1989, strong liberal tendencies have governed strategies for developing a civil society in Poland with such perspectives as autonomy, pluralism, distance from tradition, or even cultural eradication. The most important research on the third sector excluded most religious third sector entities. It resulted in the reserve towards the third sector policy from the perspective of official Catholicism. Despite this fact, religion has marked its presence in the Polish civil society. Nowadays, the faith-based third sector is, in comparison with the Church structures, less developed than in the Second Polish Republic. However, since 1989, after the Communism period, the role of religion in civil society has been growing and activated by the strong process of institutionalization. Religious institutions and organizations have been providing social services and are a structural element of the civil society in Poland. The institutionalization of the faith-based civil society in Poland is a consequence of the historical role of religion in the Polish civil society. The process of institutionalizing the faith-based civil society in Poland after 1989 should not be understood in opposition to the process of religious socialization and stabilization of religiosity. The 'Civil institutionalization' of religion in Poland manifests rather a process of transgressing the field of institutionalized religion and expresses the 'de-privatized' religion, as it was presented by J. Casanova

fundamental articulations' of religious transformation, four of which were the topics for the original lecture series. He acknowledges that other religious transformations occurred, but he does not explain why he chose to discuss particular transformations and not others. Also, there is little connective tissue between the chapters. As a result, the thesis that Stroumsa develops throughout the book is not voiced as strongly as one might hope. This is of particular concern because Stroumsa implies that the discipline of Late Antiquity has virtually ignored Judaism, while focusing on Christianity and 'pagan' traditions. As a comparative history of religions scholar, this writer would argue that Judaism has long been recognized as an important contributor to the Mediterranean cultural and religious world in religious studies and biblical studies circles. Stroumsa's concern seems overstated, and a more developed Conclusion may have allowed him to clarify or nuance this point. The Conclusion, a mere two pages, is too brief to bring the previous chapters together, and it raises issues that are not developed thoroughly, such as the impact that the Byzantium and Muslim cultures had on religious transformations in Latin European Late Antiquity. Stroumsa suggests that the Jews were mediators between these two cultures but does not explain how or why. By the end of his Conclusion, Stroumsa credits the Jews with being 'at the origin of each of the transformations I have studied: personal identity, the place of the Book, the abandoning of sacrifices, the development of communities -Judaism seems to have experimented before other religious systems with all these aspects of the "new" religion that emerges in Late Antiquity' (p. 130). As a result of its brevity, the Conclusion can not effectively develop this broad claim; instead, it makes reference to metaphoric images (for example, 'living fossils')references that are more evocative than conclusive. This is unfortunate, as the body chapters offer solid, interesting, well-developed data, and a fully developed Conclusion could have brought the arguments of each chapter into more defined relationship. Finally, the title of the book is somewhat misleading, as it suggests that sacrifice will be a dominant topic throughout the volume. In actuality, sacrifice is only the focus in the third chapter. While the Foreword states that Stroumsa will characterize the destruction of the Temple in 70 CE (the moment of the end of sacrifice) as the tide-changing moment when all the various transformations begin to occur, the book itself is more nuanced on this point. The transformations of ritual (specifically the ritual of sacrifice) are merely one of several religious transformations examined in the work. Thus, the book's subtitle, 'Religious Transformations in Late Antiquity', driven by transformations in Judaism, would reflect more accurately the multiple foci of the volume. Despite these concerns, the book has a great deal to offer to scholars of Late Antiquity, Christianity and Judaism, as well as comparative historians of religion. Stroumsa is completely at home in the material, and his writing is engaging. (This is particularly impressive since the English version is a translation from the French.) As a result, readers who do not have a strong grounding in Late Antiquity can follow his argument easily. Stroumsa's thesisthat religious transformations in Judaism are at the root of religious transformations in Late Antiquityis supported with detailed examples in each chapter. When read less as a sweeping critique of previous Late Antiquity scholarship and more modestly as an analysis of how Judaism contributed to religious life in Late Antiquity, The End of Sacrifice makes persuasive arguments about the types of religious transformations that occurred and their origination, and it encourages future comparative scholarship between the various religious traditions active in Late Antiquity.

Підрив російськими агресорами Каховської ГЕС (6 червня 2023) спричинили масштабні та  далекосяжні наслідки, які потребують комплексної оцінки,  так і формування візії майбутнього розвитку цих об’єктів, пов’язаної з ними інфраструктури, прилеглих територій та громад Дніпровського водного басейну. Оскільки Дніпро є найбільшою рікою України, четвертою за довжиною та третьою за площею басейну рікою Європи, осередком розселення давніх племен та зародження й формування української культури та ареною розгортання національної історії, розгляд цього питання не може обмежуватися економічними та управлінськими рамками, а потребує ширшого  погляду й глибоких еколого-етичних рефлексій з урахуванням  історико-культурного та соціально-політичного контекстів. Пошук рішень і розробки сценаріїв має відбуватися за участі всіх зацікавлених сторін, на основі ціннісного підходу

Tässä tutkielmassa tarkastelen yhdysvaltalaisessa Pose-televisiosarjassa esiintyviä seksityön diskursseja. Seksityöllä on samanaikaisesti sekä keskustelua herättävä että vaiennettu ja stigmatisoitu asema yhteiskunnallisessa keskustelussa. Seksityöstä laaditut tutkimukset keskittyvät pitkälti yksipuoliseen näkemykseen seksityöntekijästä ja ammatinvalinnan taustalla olevista tekijöistä. Rajaan näkökulmani transsukupuolisiin seksityöntekijöihin, keskittyen selviytymisseksityöhön. Aineistoni muodon huomioiden avaan myös näiden teemojen mediarepresentaatioita. Tutkielmani aineistona on Pose-draamasarja, jossa seurataan queer-yhteisön arkea 1980-1990 -luvun New Yorkissa, osana ballroom-kulttuuria. Sarja koostuu 26:sta noin tunnin mittaisesta jaksosta. Valikoin jaksojen joukosta kymmenen seksityöhön liittyvää dialogia, joiden pohjalta muodostan kolme diskurssia Norman Fairclough’n kriittisen diskurssianalyysin (CDA) avulla. Analysoin diskursseja Fairclough’n kolmen ulottuvuuden mallia hyödyntäen eli tarkastelen tekstin, diskursiivisten käytäntöjen ja niiden pohjalta laajempien sosiaalisten käytäntöjen ilmenemistapoja diskursseissa. Michel Foucault’n ja Norman Fairclough’n teoriat vallasta havainnollistavat vallan merkitystä marginaaliin asetettuja ihmisryhmiä tarkastellessa. Tuotantotaustan vaikutuksia televisiosarjan sisällöllisiin tekijöihin erittelen Bruno Latourin toimijaverkkoteorian avulla. Muodostamani diskurssit ovat: 1. Seksityö selviytymiskeinona, 2. Valtauttavuus ja 3. Ennaltamäärätyn väkivallan ja kuoleman uhka. Tulokset osoittavat Posen päähenkilöiden kuvaamien kokemusten mukailevan tutkielmani tutkimuskirjallisuudessa ja teorioissa esitettyjä kuvauksia marginaaliin ja haavoittuvaiseen asemaan asetettujen ihmisten kokemuksia. Fiktiivistä televisiosarjaa on kuitenkin tarkasteltava kriittisesti siten, ettei tee suoria johtopäätöksiä tietyn ihmisryhmän kohtaamista haasteista ja eletyistä iloista.

Interfaith Open Ethics is the open source analysis of the common principle charters developed in a century ofdiplomatic negotiations between different religious and irreligious traditions and their application for the rule of law (RoL). This Open Justice Primer was developed through years cooperating with the most respected institutions of public international law (PIL) and interfaith cooperation in all instances of their works, from municipal small groups to United Nations (UN) high commissariats, and was compiled due to a request of the Rio de Janeiro Interreligious Movement (MIR) Directive Board to keep its freedom of religion or belief (FoRB) life-saving works and ecological projects that cofounded the UN Eco92 so establishing the bases for sustainable development goals (SDGs). To Standardize Open Compliance with the most respected institutions open standards, I use a methodology in compliance with the UNECE Working Party on Regulatory Cooperation and Standardization Policies (WP.6) official recommendations. With this I disclose my interest in safeguarding the interfaith movement's institutions and fundamental principles of interfaith diplomacy policymaking through international law integration (ILI) open justice.

In recent years, the question of the meaning of war, the ways of participating in it, and the justifiable reasons for engaging in it has arisen with particular acuity within the Russianspeaking cultural and religious sphere. References to Russian religious thinkers in this context are becoming increasingly frequent. This has led me to inquire into how Russian philosophers have conceptualized war.

A kotetben „akademiai kutatoműhelyek, egyetemek, hazai es hataron tuli muzeumok munkatarsai ideztek fel egy kozep-europai birodalom utolso evtizedeinek korat. Egy olyan kulturalisan, felekezetileg es etnikailag sokszinű egyseg tarsadalmi kerdeseivel foglalkoztak, amelynek Kozep-Europa egyseges arculatat, modern vilagunknak pedig főbb pillereit koszonhetjuk ebben a tersegben. Ez a birodalom azonban az első vilaghaboru kuszobere valsaghelyzetbe kerult, az egysegesitő erők mellett egyre inkabb ereztettek hatasukat a szetfeszitő tendenciak. Utobbiak kibontakozasat az első vilaghaboru tortenelmi esemenyei segitettek elő. […] Ebből a szempontbol a kotet anyaga tanulsagokkal szolgalhat a parhuzamos lojalitasok, kulonboző nemzetkoncepciok, szimbolikus megfogalmazasok, kozossegi ritusok es kulturalis hagyomanyok, azaz a Monarchia utolso evtizedeiben műkodő osszetarto es szetfeszitő jelensegek tekinteteben. […] A konferencia kotete elterő diszciplinaris es kutatoi megvilagitasokban multunk eg...

Religion played a major role during the presidential elections in Brazil in 2018 and 2022. Although much has been written about Bolsonaro's religious influence on Brazilian politics, there is a need to understand how politicians on other sides of the political spectrum have positioned themselves in regard to religion. Thus, through transdisciplinary research rooted in Fairclough's Critical Discourse Analysis (CDA) explanation phase, this article seeks to assess both Bolsonaro's and Lula's victory and inauguration speeches and their intricacies that appeal to various sorts of politicized religion by problematizing contrasting meanings in discourses of these Brazilian leaders and exploring how social circumstances have enabled or provided conditions for the reproduction of power relations between these politicians and the realm of religion, primarily Christianity. Hence, the article questions: First, which forms of political religion are expressed in the two presidents' victory speeches and inauguration speeches in the aftermath of the last two general elections? Second, in what ways have both presidents been contributing to the politicization of religion and to what degree do Lula and Bolsonaro differ in this regard? It concludes by arguing that although Bolsonaro's exclusionary religious populism can be contrasted to Lula's inclusionary civil religion, there are also some important similarities in their discourses as both politicize Brazilian religion.

Resumo: O presente artigo busca investigar o argumento de Rousseau acerca da diversidade de cultos no texto da Profissão de fé do vigário saboiano, onde trabalhamos com a hipótese de que o autor estaria a instigar uma abordagem etnográfica acerca das religiões, ao questionar a possibilidade de determinar uma única religião verdadeira frente à diversidade de cultos, ao conjecturar que pensadores deveriam sair de seus gabinetes e observar diretamente os povos ao seu redor, como se só assim fosse possível alcançar uma verdadeira tolerância cultural e religiosa, superando os preconceitos e aproximando-se da essência das diferentes crenças. Por meio da análise bibliográfica, nosso objetivo é discutir as propriedades epistêmicas das provocações do autor, iniciando pela desconstrução do argumento etnocêntrico que é sustentado nos relatos de viagens, na desconfiança de Rousseau em relação às escrituras sagradas, além do papel carregado pela religião natural, esta, que revela uma tensão entre a consciência e a razão, essencial para que chegássemos a uma suposta condição de tolerância.

The article examines the relationship amongst cultural trauma, trust in public institutions, and political inclinations in Greece, and tests the hypothesis that cultural trauma could shape, in various degrees, the basal civil-political identity of the individual. Our quantitative research, based on a nation-wide random sample, suggests that civil-political identity is interrelated to, and possibly is preceded by deeply held worldviews  informed by past traumatic events and corresponding narratives of good vs. evil. In this framework, various cultural traumas are not perceived by social actors as isolated events, but they are comprehended as episodes of an overarching grand traumatic narrative that “supports” the validity
of the chosen political ideology as identity. This process generates, potentially, a multiplicity of grand traumatic narratives which clash for supremacy in the public sphere and sustain deep intergenerational divisive political and cultural identities. Our analysis indicates that in Greece there are three such grand narratives: the Nationalist, the Old Left, and the New
Left, and, last a residual one, the anti-Junta narrative.

The article discusses Avishai Margalit's philosophical reflection on humiliation developed in his book The Decent Society. It aims to show that while Margalit's book focuses on the idea of a decent society as non-humiliating, and on "testing" selected institutions for humiliation, it also unfolds a complex reflection on humiliation as such. The purpose of the article is to reconstruct Margalit's concept of humiliation and problematise selected aspects of it. I focus in particular on the relationships between humiliation and cruelty, humiliation and self-respect, respect and humiliation, institutional and private humiliation, as well as the theme of the humiliating perception of the other as less human and treating them as if they were not human. The argument is developed through reference to the texts of thinkers commenting on The Decent Society, among them Martin Krygier, Frederic Schick, and Dianne Taylor; those developing similar projects, like Judith Shklar, Richard Rorty, and Ute Frevent; and those bearing witness to humiliation, especially Audre Lorde and Frantz Fanon.

ABSTRACT

This book takes a look at the pilgrims and pilgrimages and their devotion to two Replicas of the Holy Sepulcher of Jerusalem “near home”, in the central region of northern Italy. It deals more specifically with the Tomb of Christ and its Aedicule. One Replica is located in Reggio Emilia in the city Church of San Girolamo and the other in the heart of the city of Bologna, the Basilica of Santo Stefano. They are separated by about 70 km. They were both built in similar urban contexts, geographically close, but they have very different histories, purposes and individual developments.
This research, presents these sites through the pilgrim’s eye. It describes the stations of the Passion and Death of Christ; taking into consideration the various stages of the devotional itinerary. It also briefly describes the history of the two Replicas. The first Replica, in Reggio Emilia, is almost unknown and the intention of this work  is to give it exposure. It investigates the devotion to this shrine, made for private use by the Confraternity, still its owner, of flagellant Brothers at that time, and the flux of pilgrims that in certain periods of time came to devotedly visit it, as described in ancient local manuscripts, chronicles and other printed sources. The second Replica, known as the Jerusalem Bononiensis, was already the subject of local and international studies. Briefly visiting its history and observing the continuous flux of pilgrims both the male pilgrim “viator” and the female pilgrim “viatrix”, the research analyzes women pilgrims at the Bolognese Holy Replica, a topic barely investigated so far. It highlights the female line that links its very distant beginning to the present day. It delves into the old Bolognese chronicles and available printed sources, which bring out ancient rites for women that were celebrated at the shrine and that attracted masses of women pilgrims who had special motivations. 
Lastly, for the first time ever, the book compares the two shrines and makes some references to the original in Jerusalem. It first considers its exterior aspect. They both reflect the original of their times: the Bolognese Replica, built in the XII century is a copy of  Emperor Monomachus original in Jerusalem, while the Holy Sepulcher Replica in Reggio Emilia, built in 1600, with the presence of the two-half walls and the vestibule, is more similar to the original extant in Jerusalem today. It compares their orientations, their accessibility for pilgrims and their space for devotion. It gives information about pilgrim’s facilities in the nearby areas. It explores the importance of the two shrines for pilgrimages nowadays and in their cities today and discusses the tourism as a new form of pilgrimage. It offers a recent interview with the curator of each shrine for updated information. It provides copies of ancient documents (maps, letters and Testaments) as well as unpublished photographs taken personally. 

Computer Database Keywords: Reggio Emilia - San Girolamo - Jerusalem Bononiensis -Viatrix

Research and social initiatives around the world are working towards designing urban soundscapes that take into greater consideration the physical and emotional health of the general public. After 18 months of war, is it time to rethink the Memorial Day sirens?

April 29, 2025
Published in Hebrew in the Galleria magazine of Haaretz newspaper

https://www.haaretz.co.il/gallery/opinion/2025-04-29/ty-article-opinion/.premium/00000196-7c13-de13-add7-7f7b44d50000

The paper analyzes the public activities of the Grand Lodge "Yugoslavia" (1919-1940), and the 77 th Rotarian District (1929-1941) and their impact on cultural transfer Europe-Yugoslavia and the Anglosphere-Yugoslavia. An insight into the social structure of their membership is given, and both fraternities are assessed as groups that played important social and cultural roles in the Kingdom of Yugoslavia. The analysis is based on periodicals and official publications of Yugoslav Freemasons and Rotarians. Both fraternities are seen as a part of wider civil society and as actors that operated in concrete regional and international political settings and within certain cultural contexts. The paper argues that both fraternities facilitated and accelerated cultural transfer from the Anglosphere and Europe to the Kingdom of Yugoslavia and that during the 1930s they contributed to a partial cultural reorientation among Serbian and Yugoslav cultural elites from the previously dominant Francosphere to the Anglosphere. In particular, the paper explores how the two fraternities influenced Yugoslav society with the concepts of cosmopolitanism, pacifism, and "Europe." Both fraternities are seen as significant promoters of all three concepts.

School System and its media coverage as a process of re-covenanting. The author demonstrates that, by splitting the totem of the identity of Canada into a sinning chapter and an essential national character, members of the totem domain were able to sacrifice the totem of Canada, which had been polluted through violations of the beliefs in equality and human rights in the residential school system though the symbolic sacrifice of the leader and representative of the people, the Prime Minister. After sacrificing the totem of the sinning nation through the humiliation of the confession of sin and apology, the totem was regenerated to its unpolluted, ideal state. This apology process constitutes a narrative of re-covenanting in line with Abrahamic and more universal religious structures, reaffirming our commitment to the values of the apology. v To those who forgive.

In the Mazzinian sense, duties are not commandments. Duty means dia` logos,
dialogue. It posits a dialectical approach that welcomes different points of view,
recognizes the dignity and legitimacy of diversity, is determined to understand the
reason of ‘others’ for the sake of peaceful coexistence, and to oppose institutions and
governments that trample on fundamental human rights. Duties in the Mazzinian
sense are ethical guidelines, to be examined and applied personally on a daily basis,
keeping in mind the consequences of one’s actions. This definition of duty is the
premise for the Mazzinian concept of republican solidarity, which rises from the
awareness that everyone and everything has an assigned role and a dignity of its own,
and is therefore in direct or indirect relationship with the rest.

Tutkimuksen tehtävänä on analysoida pitkän linjan katolisen ekumeenikon Hans Küngin uusinta uskontoteologista projektia. Sen perusajatuksen voi tiivistää seuraavasti: Uskonnoille on saatava yhteinen perusetiikka globaalin rauhan tavoittamiseksi. Lähdemateriaali koostuu Küngin 1980-luvulla alkaneen uskontoteologisen kauden tuotannosta. Tutkimusmetodina käytetään argumentatiivisesti painottunutta systemaattista analyysiä. Tarkoituksena on analysoida ja punnita premissejä, joilla Küng perustelee maailmaneetos-projektin tarpeellisuuden. Kolme käsitettä nousevat esiin: uskonto, maailmanrauha ja moraali. Nämä argumentit muodostavat samalla kontekstin, jossa Küngin teologiset perusprinsiipit tulevat esille. Küng käyttää sekä pragmatistista että filosofis-teologista metodia maailmaneetos-projektin perustelemisessa. Argumentatiivisen luonteensa vuoksi tutkielman ominaispiirre on keskustelevuus. Keskustelevuuteen liittyen tutkielmassa painottuu kriittinen näkökulma. Kokonaisanalyysissä hyödyn...

Richard Rorty był intelektualistą zdecydowanie świeckim, zdeklarowanym ateistą i antyklerykałem. Pomimo tego w jego wizji utopii liberalnej odnaleźć można pewne tropy, które wskazują na jej związki z religią. W niniejszym artykule staram się zrekonstruować powody, dla których Rorty tak krytycznie ocenia rolę religii w demokracji liberalnej. Podkreślam przy tym, że są one
osadzone głównie w specyficznie rozumianym antyautorytaryzmie amerykańskiego filozofa. Następnie zaś przechodzę do wskazania powiązań między projektem liberalnej utopii Rorty’ego a religią, szczególnie chrześcijańską. Argumentuję, że liberalna utopia Rorty’ego jest czymś w rodzaju religii obywatelskiej. Dlatego nieprzypadkowe wydaje się to, że w ostatnim okresie twórczości amerykańskiego neopragmatysty problematyka nadziei społecznej urasta do rangi jednego z głównych tematów.

Richard Rorty was a staunchly secular intellectual, an atheist who also embraced anticlericalism. Nevertheless, it is my contention that in his vision of liberal utopia some affinities with religion can be detected. In the present article I start by reconstructing the reasons behind Rorty’s critical evaluation of religion’s role in liberal democracy. I stress that those reasons are rooted in
the American philosopher’s specific understanding of antiauthoritarianism. Then I move on to the connections between the project of liberal utopia developed by Rorty and religion, especially with Christian religious tradition. I argue that his liberal utopia is something akin to civil religion. Hence,
it does not seem like a mere accident that hope emerges as one of the main themes in the last periodof American neopragmatists’ creative output

(In English below) Статья обсуждает результаты прогноза 2011 г., сделанного на основе авторской теории государственности РФ в рамках институционального обществоведения. Из четырех выделенных временных инвариантов – идентичностной негомогенности политической системы, несогласованности институционального поля, атомизации населения, способа формования социальных институтов – по итогам прошедших 12 лет первые два начали меняться в сторону, которую можно признать положительной. В части дальнейшего использования теории для прогнозирования статья обсуждает воздействие на нее СВО и приближающегося властного транзита в РФ.
Abstract. The article discusses the results of the 2011 forecast based on the author's theory of the statehood of the Russian Federation within the framework of institutional social and political science. Of the four identified time invariants – the identity inhomogeneity of the political system, the inconsistency of the institutional field, the atomization of the population, the formation of social institutions – during the past 12 years, the first two started to change in a direction that can be considered positive. In terms of further use of the theory for forecasting, the article discusses the impact on it of the Special Military Operation and the approaching power transit in the Russian Federation.

Emile Durkheim ile Gabriel Tarde'ın, sosyolojinin bağımsız bir disiplin haline gelmesi noktasında yürüttüğü tartışmalar, genellikle doğa bilimleri-sosyal bilimler ayrımı, sosyoloji psikoloji ilişkisi, biyolojinin sosyolojiye etkisi gibi başlıklarla değerlendirilmektedir. Bu tartışmaların odağının sosyolojinin kendisini karakterize etme biçimi olduğu dikkate alındığında, sonraki çözümlemelerin bu ve benzeri başlıklar üzerinden ilerlemesini olağan karşılamak gerekir. Fakat sosyolojinin kurucu isimleri olarak görülen bu düşünürlerin, siyaset sosyolojisi alanında da birçok esere, kuramsal çözümlemeye imza attığı ve dolayısıyla siyaset sosyoloğu olarak da değerlendirilebilecekleri unutulmamalıdır. Her iki isim klasik siyaset teorilerinin düşünce sahalarındaki devlet, iktidar, parlamento, demokrasi gibi unsurlara eğilmelerinin yanında bu unsurları toplumsallaşma, örgütlenme, suç gibi bileşenlere içkin olarak çözümlemekteydi. Her ikisi de sosyolojiyi kuramlaştırırken vurguladıkları teorik analizleri siyaset teorilerinin de içerisinde çalıştırmaktaydı. İki isim açısından bu noktadaki önemli konulardan biri devletin doğası ve devlet-toplum ilişkisine dair görüşlerdi. Hem Durkheim hem Tarde dönemin birçok siyaset bilimcisi ve siyaset sosyoloğu gibi devletin kökensel niteliği, gelişimi üzerine fikir sunmalarının yanı sıra devlettoplum ilişkisinin düzenlenme biçimlerine ve ideal yönetim anlayışının gerekliliklerine dair de iddialar sunmaktaydılar. Bu çalışma, bunlardan hareketle, devleti çoklu bir zeminde irdeleyen ve devletin otoriterliğe savrulma risklerine eğilen Durkheim ile Tarde'ın devlet sosyolojisi analizlerine devletin evrimsel şeması ve devlettoplum ilişkisi bağlamında karşılaştırmalı bir yaklaşım geliştirmektedir. Durkheim, evrimsel şemayı işbölümündeki gelişmelere dayandırırken, Tarde, aileden kabile ve devlete uzanan doğrusal bir tutum takınır. Durkheim, birçok klasik siyaset teorisindeki aileyi başlangıç noktasına koyan devlet analizlerini reddeder. Devlettoplum ilişkisi odağındaysa her iki düşünür devleti toplumlar üzerindeki planlamacı, düzenlemeci işleviyle görmektedir.

Dreams are a central feature of the extended realism of Ralph Ellison's second novel, some drafts of which have been published as Three Days Before the Shooting. .. . In this novel, dreams help Ellison's characters realize or present truths that cannot be presented in the language of straightforward realism. In a quasi-Freudian manner, Ellison's dream narrations reveal his characters' and novels' most fundamental preoccupations. In this article I analyze part of a dream sequence from Book I of Three Days. This dream, had by a white liberal character, is centered on the figure of an iron groom (or hitching-post boy) who cannot be removed from the doorway to a house. I analyze the construction and function of this dream figure and narrative through the lens of (1) Ellison's ritualist social criticism, (2) his extended-realist, tragicomic, and syncretic aesthetics, and (3) his allusive and narrative poiesis. The iron groom is constructed as a stereotype of blackness, linked to the major black characters of the novel and to figures in Ellison's first novel. The groom-as-stereotype is subverted through verbal "signifying" and through the development of a tragicomic narrative rhythm. The dream functions to excavate the dreamer's (and possibly the reader's) "self-concealed racism" and to point the way toward what Ellison has called "the mystery of our unity-withindiversity."

This article offers a historical overview of how dominant polities have fundamentally shaped the social functions of Olympic Games since the ancient times. Dominant polities' role in identifying social roles of the Games is explored in light of four polity types. The paper is a historical process research, and findings are reported in a case-oriented historical narrative format based on secondary sources. The paper concludes that different meanings and roles attributed to the same event-ie. Olympics in the study-compliant with the dominant polity type of the era are the evidence for the social construction of the reality.

This paper offers a survey of some major issues in Montesquieu’s works that can properly be called “theologico-political”. The first, which may be considered the main “theologico-political problem” in the Esprit des lois, concerns the political weight of theolo- gical doctrines, that is, their potential to be treated as models to conceive sovereignty. Other issues are identified in the Dissertation sur la politique des Romains dans la religion, where Montesquieu also refers to the De Civitate Dei and Varro’s three theologies. While enquiring into the reasons for Montesquieu’s interest in the civil theology of the Romans, this paper aims to offer some useful elements to appreciate the author’s place in a broader study on the history of the concept of “civil theology”.

El anunciu dc la .scgunda visita de Su Santidad Juan Pablo II motivo al cquipo para rcalizar una Invcstigacion especial sobrc cl tcma. Es en estas situaciones "h'mitcs" donde se pueden obscrvar una multiplicidad dc cuestioncs que scri'a muy dificil captar en otro momcnto. Dicha esirategia dc investigacion es habitual en el trabajo etnol6gico. Otra cuestion sobre la que vicnc trabajando el cquipo es respecto a las caractcristicas de los informantes en una investlgaci6n sobre cuestioncs religiosas. La investigacion dc estos temas sucle basarse en informantes clave. El melodo etnologico tradicitmalmente supone que Ios cspecialistas religiosos son los depositarios de Ids conocimientos sobre el lema y suclcn scr los informanles predilecios. Entcndemos que en una socicdad compleja, con alto grado dc division social del trabajo y procesos dc inslitucionalizacion y consolidacion dc cquipos especiali/ados (jerarqui'a cclcsiastica y clero bajo), la bustjucda dc tos informantes dcbe diversificarse y cstratificarsc adecuadamcnte. El equlpo cludio cuidadosamcntc cl trabajo con cspecialistas religiosos y Irato dc centrarse en cl estudio dc micmbros dc la socicdad mcxicana. Nuestra hipt3tesis era que la opinion

The deconstruction of the concept of “Russian world” is carried out on the basis of the actualization of the historical matrix “Russian world” associated with the traditional self-governing practices of the Great Russian provinces of the Russian Empire in the rural self-government of the “long” XIX century. The scientific study of the role of the Russian world in the unification (“bonding”) processes on the vast expanses of this state proves that it turned from a tool of empire building and colonization of enslaved peoples into a factor in the destruction of this state, the cradle of Russian fascism. Therefore, the modern version of the concept “Russian world” is a banal simulacrum and a tool of information manipulation.