Christian Fundamentalism BRIEF INFORMATION INFOS - KURZ
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Part Four - 'Made in America: Christian Fundamentalism' Transcript
Part Four - 'Made in America: Christian Fundamentalism' Transcript Date: Wednesday, 10 November 2010 - 2:00PM Location: Barnard's Inn Hall 10 November 2010 Made in America Christian Fundamentalism Dr John A Dick Noam Chomsky: “We must bear in mind that the U.S. is a very fundamentalist society, perhaps more than any other society in the world – even more fundamentalist than Saudi Arabia or the Taliban. That's very surprising.” Overview: (1) Introduction (2) Five-stage evolution of fundamentalism in the United States (3) Features common to all fundamentalisms (4) What one does about fundamentalism INTRODUCTION: In 1980 the greatly respected American historian, George Marsden published Fundamentalism and American Culture, a history of the first decades of American fundamentalism. The book quickly rose to prominence, provoking new studies of American fundamentalism and contributing to a renewal of interest in American religious history. The book’s timing was fortunate, for it was published as a resurgent fundamentalism was becoming active in politics and society. The term “fundamentalism” was first applied in the 1920’s to Protestant movements in the United States that interpreted the Bible in an extreme and literal sense. In the United States, the term “fundamentalism” was first extended to other religious traditions around the time of the Iranian Revolution in 1978-79. In general all fundamentalist movements arise when traditional societies are forced to face a kind of social disintegration of their way of life, a loss of personal and group meaning and the introduction of new customs that lead to a loss of personal and group orientation. -
Comment Fundamentalism and Science
SISSA – International School for Advanced Studies Journal of Science Communication ISSN 1824 – 2049 http://jcom.sissa.it/ Comment Fundamentalism and science Massimo Pigliucci The many facets of fundamentalism. There has been much talk about fundamentalism of late. While most people's thought on the topic go to the 9/11 attacks against the United States, or to the ongoing war in Iraq, fundamentalism is affecting science and its relationship to society in a way that may have dire long-term consequences. Of course, religious fundamentalism has always had a history of antagonism with science, and – before the birth of modern science – with philosophy, the age-old vehicle of the human attempt to exercise critical thinking and rationality to solve problems and pursue knowledge. “Fundamentalism” is defined by the Oxford Dictionary of the Social Sciences 1 as “A movement that asserts the primacy of religious values in social and political life and calls for a return to a 'fundamental' or pure form of religion.” In its broadest sense, however, fundamentalism is a form of ideological intransigence which is not limited to religion, but includes political positions as well (for example, in the case of some extreme forms of “environmentalism”). In the United States, the main version of the modern conflict between science and religious fundamentalism is epitomized by the infamous Scopes trial that occurred in 1925 in Tennessee, when the teaching of evolution was challenged for the first time 2,3. That battle is still being fought, for example in Dover, Pennsylvania, where at the time of this writing a court of law is considering the legitimacy of teaching “intelligent design” (a form of creationism) in public schools. -
Idealism and Realism in Western and Indian Philosophies
IDEALISM AND REALISM IN WESTERN AND INDIAN PHILOSOPHIES —Dr. Sohan Raj Tater Over the centuries the philosophical attitude in the west has never been constant but undulated between Idealism and Realism. The difference between these two appears to be irreconcilable, being more or less bound up with the innate difference of predispositions and tendencies varying from person to person. The result is an uncompromising antagonism. The western scholars, who were brought up in the tradition of Kant and Hegel, and who studied Indian philosophies, were more sympathetic towards the Idealistic systems of India. In the 19 th century, there was a predominant wave of monism and scholars like Max Muller were naturally attracted towards the metaphysical views of Sankara etc. and the uncompromising Monism of Vedanta was much admired as the cream of the oriental wisdom. There have been different Idealistic views in Western and Indian philosophies as follows : Western Idealism (i) Platonic Idealism The Idealism of Plato is objective in the sense that the ideas enjoy an existence in a real world independent of any mind. Mind is not antecedent for the existence of ideas. The ideas are there whether a mind reveals them or not. The determination of the phenomenal world depends on them. They somehow determine the empirical existence of the world. Hence, Plato’s conception of reality is nothing but a system of eternal, immutable and immaterial ideas. (ii) Idealism of Berkeley Berkeley may be said to be the founder of Idealism in the modern period, although his arrow could not touch the point of destination. -
The Main Schools of Economic Thought
THE MAIN SCHOOLS OF ECONOMIC THOUGHT Level Initiation 5 Modules EDUCATION GOALS Understand the different schools of economic thought Recognise the key authors of the different schools of economic thought Be able to link the various theories to the school of thought that 3 H developed them Understand the contributions and the limitations of the different schools of economic thought WORD FROM THE AUTHOR « Economic reflections have existed since antiquity, emerging initially in Ancient Greece and then in Ancient China, where market production and an economy first appear to have been developed. Since 1800, different schools of economic thought have succeeded one another: the foundations of economic science first emerged via the two “precursors” of classical economic thought: the schools of mercantilism and physiocracy; the first half of the 19th century saw the birth of the classical school; while The Marxian school emerged during the second half of the 19th century; the neoclassical school is considered to be the fourth main school of economic thought. Finally, the last school of economic thought is the Keynesian school. In this course I invite you to examine these five schools of thought in detail: What are their theories? Who were the key authors of these schools? » ACTION ON LINE / Le Contemporain - 52 Chemin de la Bruyère - 69574 LYON DARDILLY CEDEX Tél : +33 (0) 4 37 64 40 10 / Mail : [email protected] / www.actiononline.fr © All rights reserved MODULES M181 – THE PRECURSORS Objectives education Understand mercantilism and its main authors Understand physiocracy and its main authors Word from the author « The mercantilist and physiocratic schools are often referred to as the precursors of classical economic thought. -
Fundamentalism Themenheft 8
Themenheft 8 Herbert Rainer Pelikan Fundamentalism Themenheft 8 Herbert Rainer Pelikan Fundamentalism Extreme Tendencies in modern Christianity, Islam and Judaism (= Evang. Rundbrief, SNr. 1/2003) Wien 2003 Vorwort Der Begriff Fundamentalismus ist ein Thema der aktuellen Diskussion; Grund genug, sich damit auch aus ethischer Sicht zu beschäftigen. Fundamentalismus, der sich nach der iranischen Ayatollah-Revolution (1979) verbreite- te, ist heute fast ein Schimpfwort geworden. Fundamentalismus ist keineswegs ein speziell christliches oder islamisches Phänomen, son- dern die Gefahr einer jeden - auch säkularen - Weltanschauung und Religion. Anstelle eines vertrauenden und Wachstumsfähigen Glaubens wird ein absoluter und endgültiger Wahrheits- standpunkt bezogen, der nicht in der Diskussion einsichtig gemacht, sondern nur mit Macht behauptet wird. Fundamentalismus ist ein sehr ambivalentes Thema. Denn grundsätzlich ist es ja zu begrüßen, wenn Menschen ihr Leben auf einem festen Funda- ment aufbauen. Das gilt ja auch für den Glauben, wie das Gleichnis Jesu Vom Hausbau (Mt. 7, 24-29) sehr deutlich zeigt: 24 Darum, wer diese meine Rede hört und tut sie, der gleicht einem klugen Mann, der sein Haus auf Fels baute. 25 Als nun ein Platzregen fiel und die Wasser kamen und die Winde wehten und stießen an das Haus, fiel es doch nicht ein; denn es war auf Fels gegrün- det. 26 Und wer diese meine Rede hört und tut sie nicht, der gleicht einem törichten Mann, der sein Haus auf Sand baute. 27 Als nun ein Platzregen fiel und die Wasser kamen und die Winde wehten und stießen an das Haus, da fiel es ein und sein Fall war groß. Ins Politische übertragen könnte man hier von einem Hochhalten einer Werteorientierung in positiver Abgrenzung gegenüber einem Opportunismus sprechen. -
Secular Fundamentalism and Democracy
Journal of Markets & Morality Volume 8, Number 1 (Spring 2005): 81–93 Copyright © 2005 Secular Richard Ekins Fundamentalism Lecturer at the Faculty of Law University of Auckland and Democracy New Zealand This article critiques the view, which may be termed secular fundamentalism, that democracy requires religious arguments and religious believers to be excluded from political discourse. Two objections are raised against secular fun- damentalism: First, it is premised on a flawed reading of the historical record that assumes religion and democracy are incompatible; second, it falsely assumes a stark division between religious (irrational) and secular (rational) reasons. The article goes on to propound a democratic model of church-state relations, prem- ised on the “twin tolerations” and priority for democracy. Finally, it is suggested that, in certain polities at least, stable democracy may require a religiously coherent rationale. Religious believers who organize collectively and who publicly advance argu- ments that rely on religious premises are often accused of engaging in inher- ently undemocratic political action. This article seeks to refute that charge, arguing instead that regimes that entrench secularism and exclude religious groups from participation in politics are not truly democratic. In what follows, I seek to establish that the intellectual framework that stipulates that religious believers ought to be excluded from politics is an absolutist doctrine that is inconsistent with a democratic interaction between church and -
Social Movements and Religion in American History
ARDA LEARNING RESOURCES Social Movements and Religion in the United States Social Movements and Religion in American History Many social movements in American history emerged from religious groups and religious ideals. Some movements sought to inspire a new wave of religion while others used religious principles to motive broader social change. In this learning module, you will learn the history of important religious movements and social movements inspired by religion in the United States. Open your web browser and go to the homepage for the Association of Religion Data Archives (www.theARDA.com). Click on the “Interactive Timelines” tab on the homepage. Now that you are on the landing page for the Interactive Historical Timelines, scroll down to the section entitled “Social Movements and Religion” and click on “Interactive Timeline” button below that title. Now that you are on the “Social Movements and Religion” interactive timeline, click “Continue” on the pop-up menu to begin. For assistance navigating the interactive historical timelines on the ARDA, click here. Historically, many social movements used religious ideals and interpretations to promote broad social change and societal improvement. Pick one of the following social movements on the interactive timeline that reflect this phenomenon: “Abolitionism” (1680s-1860s), “Temperance Movement” (1820s-1930s), “Settlement House Movement” (1880s), and “Civil Rights Movement” (1950s-1960s). Entries are listed chronologically by their general start dates. Click the “More” tab to read a short description, and then scroll down to the “Find Out More” tab, which takes you to a full narrative. After reading the social movement of your choice, answer the following questions. -
Chicago and L.A.: a Clash of Epistemologies1
CHICAGO AND L.A.: A CLASH OF EPISTEMOLOGIES1 Richard Shearmur2 INRS-UCS Université du Québec Québec, Canada Abstract: The Chicago and L.A. Schools of Urban Studies are often contrasted with one another. At one level, the contrast is obvious: studies of late-20th century Los Angeles are clearly going to produce empirical results and observations that differ from studies of early-20th century Chicago. At another level, the contrast reflects a clash of epistemologies. On the one hand, there is a long tradition of urban studies based on the scientific method, and much of this can be traced back to the Chicago School’s pioneering methodological and epistemological explorations. On the other hand, there is a more recent body of research that takes a postmodern approach to knowledge (a type of approach, it can be argued, that continues to underpin the more current cultural turn in geography) first introduced into urban geography by the L.A. School. In this essay, I briefly comment on the empirical differences between L.A. and Chicago research, and show how this leads to the epistemological debate. I then focus my attention on the way in which knowledge is acquired under modern and postmodern stances. I argue that, within the realms of academic research, the “scientific method,” although rejected by postmodernists, often under- pins the research of those who reject it. [Key words: postmodernism, cultural turn, scientific method, Los Angeles, Chicago.] CHICAGO AND L.A.: PLACES OR CONNECTED IDEAS? Although groups of researchers and intellectuals are periodically grouped together under “schools of thought,” it is no simple matter to determine the contours, existence, or nature of such schools. -
The Neoclassical School of Thought and Its Rivals
The neoclassical school of thought and its rivals Core neoclassical characteristics One reason why neoclassical economics will seem to have something to say about everything is that it is in many ways more a methodological programme than a single theory that can be put to empirical test. We can pick out four core features of neoclassical methodology: methodological individualism, rationality, equilibrium and the importance of the price mechanism. Methodological individualism This is the methodological position that aims to explain all economic phenomena in terms of the characteristics and the behaviour of individuals. Because everything ultimately reduces to what individuals do, methodological individualism states that any theory of how the economy runs should be built up from an understanding of how the individuals within it behave. Its commitment to methodological individualism means that neoclassical economics puts clear boundaries around what it is attempting to explain (since theories cannot explain everything). It does not want to look at the influence of the economy on the characteristics of individuals, on their tastes for example. Rather, it is concerned with the influence of individuals on the economy. So neoclassical economists start their analysis by taking the fundamental characteristics of individual economic agents, such as their tastes, as given. This means that such characteristics are taken either to be fixed and unchanging or, if they do change, this is due to factors that lie outside the economic field of enquiry. In the terms of economic theory, these characteristics are said to be exogenous. Margaret Thatcher’s famous claim that there is no such thing as society, just individuals and families, can be seen as a classic statement of the politics which is often seen to lie behind an approach based on methodological individualism. -
Fundamentalist Tendencies in the Orthodox Biblical Scholarship SOME EXAMPLES and HERMENEUTICAL OBSERVATIONS
Bogoslovska smotra, 89 (2019.) 1, 149–160 UDK 271.2-277.2(048.83) Primljeno: 4. 6. 2018. Prihvaćeno: 22. 1. 2019. Pregledni znanstveni rad FunDAMENTalIST TENDEncIES IN THE ORThoDOX BIblIcal ScholaRshIP SOME EXAMPLES AND HERMENEUTICAL OBSERVATIONS Predrag DRAGUTINOVIĆ University of Belgrade, Faculty of Orthodox Theology Mije Kovačevića 11b, RS – 11 000 Belgrade [email protected] Abstract The article deals with the topic of fundamentalist approach to the biblical texts within the Orthodox biblical scholarship. After a brief description of the fundamentalist ap‑ proach to the Bible and an attempt to question them from the point of view of the con‑ cept of Christian Scripture and contemporary epistemology based on the interpretative structure of knowledge, author briefly points to the strangeness of the fundamentalist approach to the Orthodox theological tradition. The fundamentalist readings of the Bible inspire or follow tendencies within the Orthodox Church, such as anti ‑intellectualism, anti ‑ecumenism, and a specific call to spiritual revival. One possible answer to the dominance of these phenomena in the Church is the promotion of the historical ‑critical method in interpreting the Bible on the Orthodox educational institutions, as well as insisting on a scientific ‑critical discourse in the context of the present time. The funda‑ mentalist approach should be seen as a challenge, but also as an invitation to dialogue. Given the dialogic structure of interpretation, there is no reason to replace fundamen‑ talist approach with another type of fundamentalism. The Church is a space that en‑ compasses different expressions and phenomena of faith, but above all it is a space of dialogue and mutual understanding, not exclusion and rejection. -
THE GLOBALISATION of CHARISMATIC CHRISTIANITY Spreading the Gospel of Prosperity
THE GLOBALISATION OF CHARISMATIC CHRISTIANITY Spreading the Gospel of Prosperity SIMON COLEMAN University of Durham The Pitt Building, Trumpington Street, Cambridge, United Kingdom The Edinburgh Building, Cambridge , UK www.cup.cam.ac.uk West th Street, New York, –, USA www.cup.org Stamford Road, Oakleigh, Melbourne , Australia Ruiz de Alarcón , Madrid, Spain © Simon Coleman This book is in copyright. Subject to statutory exception and to the provisions of relevant collective licensing agreements, no reproduction of any part may take place without the written permission of Cambridge University Press. First published Printed in the United Kingdom at the University Press, Cambridge Typeface Monotype Baskerville /. pt. System QuarkXPress™ [] A catalogue record for this book is available from the British Library hardback Contents List of illustrations page x Acknowledgements xi Introduction A ‘weird babel of tongues’: charisma in the modern world ‘Faith which conquers the world’: globalisation and charisma Sweden: national ‘state’ and global ‘site’ The Word of Life: organising global culture Words: from narrative to embodiment Aesthetics: from iconography to architecture Broadcasting the faith Expansive agency Contesting the nation The Word and the world References Index ix Illustrations The new Word of Life building page Baptism in Uppsala swimming baths Christ as body-builder ‘Word of Death’ graffiti x A ‘weird babel of tongues’: charisma in the modern world I vividly remember my first encounter with a charismatic church. It occurred during my final year of studying for an anthropology degree. During a particularly boring undergraduate lecture, a fellow student slipped me a note enquiring if I believed in God. When I scrawled a noncommittal reply, she asked if I wanted to accompany her to a local church that Sunday. -
Divine Love in the Medieval Cosmos Te Cosmologies of Hildegard of Bingen and Hermann of Carintiha
Divine Love in the Medieval Cosmos Te Cosmologies of Hildegard of Bingen and Hermann of Carintiha By Jack Ford, University College London Love In every constitution of things Gives herself to all things the most cohesive bond is the Most excellent in the depths, construction of love… the one And above the stars bond of society holding every- Cherishing all… thing in an indissoluble knot. (Hildegard of Bingen, Antiphon for Divine Love)1 (Hermann of Carinthia, De Essentiis)2 Introduction12 things is achieved by love which rules the earth and the seas, and commands the heavens,” exclaims Lady Philosophy, in Troughout the Middle Ages love possessed an exalted the Roman statesman Boethius’ (c.476-526) Consolations status in regard to the cosmos. In a tradition stretching of Philosophy.3 Writing at the end of a great Neoplatonic back to Plato and culminating in Dante’s Divine Comedy, tradition, Boethius was naturally heavily infuenced love was synonymous with an expression of divine power. by Platonic cosmology. It is indeed from Plato’s own In numerous cosmological works, love was believed to cosmological myth, the Timaeus, where we fnd the initial constitute the glue and structure of the universe, and idea of the World-Soul: the soul of the world that Timaeus was employed among the Christian Neoplatonists of the tells Socrates “is interfused everywhere from the center twelfth century as a virtual synonym for the Platonic to the circumference of heaven,” and the same World- World-Soul (anima mundi), the force which emanated Soul which Hildegard and Hermann identify with God’s from the Godhead and fused the macrocosm (the planets, force and power that sustains the cosmos with his love for fxed stars of the frmament, and Empyrean heaven) to creation.4 the microcosm (the terrestrial earth and man) in cosmic Perhaps the greatest fgure to make love synonymous harmony.