DOCSLIB.ORG

Journal of American Science, 2012;8(3) Applying Nanian Smart's Framework for Study of World

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Journal of American Science, 2012;8(3) Applying Nanian Smart's Framework for Study of World Journal of American Science, 2012;8(3) http://www.americanscience.org Applying Nanian Smart’s Framework for Study of World Great Religions; a Review Mahnaz Dehghanifard Department of Humanities, Payame Noor University, PO BOX 19395-3697, Tehran, IRAN [email protected] Abstract: The current study reviews fundamentals of Nanian Smart’s proposed seven dimension of religion. Then reviews the five big religions in the world and compare the Smart’s dimensions in these religions and provide samples. Many of religion researchers believe the Smart’s model provide a good theoretical framework for conceptualizing main issues, symbols and necessities of the religions. So, the current study applies this approach for better understanding of world biggest religions. [Mahnaz Dehghanifard. Applying Nanian Smart’s Framework for Study of World Great Religions; a Review. Journal of American Science 2012;8(3):474-477]. (ISSN: 1545-1003). http://www.americanscience.org. 63 Keywords: Nanian Smart, Comparison, Religion, 7 dimensions. Introduction: Emile Durkheim took a functionalist approach to the It is impossible to answer the question 'What subject of religion and concluded that it was an all is religion?' without resorting to personal opinion. important factor in creating and sustaining a Like 'What is good?', the question is one of values harmonious society. Durkheim saw religion as the which are perhaps not open to scientific enquiry at cement that bound society together. Through shared all. This is quite an intractable problem. Although beliefs and practices religion creates a sense of social most of us have an idea of what religion is, we might identity and reinforces the moral values of the struggle to explain it. When asked, many would say society. Rites of passage are important as a means of that religion is a way of life based on belief in God. initiating individuals into the wider society and However, do we mean the god of classical theism, the embedding a sense of responsibility. Like Marx, god of Judaism, Christianity and Islam, or something Durkheim recognised that religion played a role in more general, more nebulous? And what of those social control but he saw this in a positive light, traditions, such as certain branches of Buddhism, that arguing that religion helped to maintain the effectively sidestep the god question altogether? All community's shared values. this goes to show how our pre-existing values and Max Weber adopted a social action perceptions colour our attempts to answer the approach to the study of religion and explored how question of 'What is religion?' religion could be an agent of change rather than a Many scholars, from various disciplines, conservative agent inhibiting change. Weber have attempted to answer the question in as objective examined the relationship between Calvinism, a form a manner as possible. What follows is an introduction of Protestant Christianity, and the development of to some of those answers. We begin by taking a capitalism. Weber concluded that, although detailed look at the work of the religious scholar Calvinism was not the only contributing factor, it Ninian Smart before going on to explore the views of created a context in which one's position in society psychologists, sociologists and evolutionary was not fixed and in which hard work was actively biologists. encouraged. The result, according to Weber, was significant social change. Approaches for Analyzing Religions Feminist sociologists have identified Social Approach religion as a key factor in the subordination of Sociologists explain religion in terms of its women. They state that practically all religions stem role within society. Karl Marx's analysis led him to from and maintain patriarchal societies. The use of conclude that religion was a powerful agent of social masculine language to describe and address the control. He believed that the position of ruling elites god(s) has helped to reinforce the dominance of men. both stemmed from and was maintained by religious In the same way the exclusion of women from the beliefs; the divine right of kings being a prime leadership of many traditions has compounded example. Marx believed that religion would naturally women's sense of inferiority. Religion has often fade away in a socialist society. It is interesting to denigrated women; at best they are seen as morally note that in both Soviet Russia and China religion did weak and at worst they are believed to be inherently not disappear. evil. Women's ambitions have been constrained by the assertion that it is their religious duty to obey 474 Journal of American Science, 2012;8(3) http://www.americanscience.org their husbands and to serve them, and their children, the realm of belief and concepts and requires in the home. Feminist sociologists have also dialogue and participation; "since the study of man is highlighted the role of religion in the subjugation of in an important sense participatory – for one has to female sexuality. Women have been denied a positive enter into men’s intentions, beliefs, myths, desires, in view of their own bodies and sexuality and instead order to understand why they act as they do – it is have been presented with virginal role models. fatal if cultures including our own are described merely externally, without entering into dialogue Evolutionary Approach with them. Below we have some discussions on the Many scientists, from a wide variety of dimensions of Smart’s categorization. disciplines, influenced by Darwinian evolution have Social and Institutional: belief system is shared sought to explain religion in evolutionary terms. and attitudes practiced by a group. Often rules for Some writers have tried to suggest that the identifying community membership and participation pervasiveness of religious beliefs is due to the (public) existence of a 'god gene'. Supporters of the theory, Ethical and legal: Rules about human behavior such as Dean Hamer (The God Gene: How Faith is (often regarded as revealed from supernatural realm) Hardwired into Our Genes), suggest that human Doctrinal and philosophical: systematic religious behaviour is the result of a genetic formulation of religious teachings in an intellectually adaptation. Twin research conducted at the coherent form University of Minnesota in the late 1970s and early Material: ordinary objects or places that 1980s seemed to suggest that some people have a symbolize or manifest the sacred or supernatural genetic predisposition towards spirituality. Religious Ritual: Forms and orders of ceremonies (private supporters of the idea argue that, as creatures we are and/or public) (often regarded as revealed) 'hardwired' to reach out to our creator; God made us Narrative and Mythic: stories (often regarded as to want to love him. revealed) that work on several levels. Sometimes Richard Dawkins, the world-famous author, narratives fit together into a fairly complete and ethologist and evolutionary biologist, has put forward systematic interpretation of the universe and human's the concept of the 'meme'. Memes mutate and evolve place in it. in much the same way as genes, but unlike genes that Experiential and emotional: dread, guilt, awe, are bundles of genetic material within the cells of mystery, devotion, liberation, ecstasy, inner peace, living organisms, memes are bundles of ideas, such bliss (private) as tunes, or jokes, scientific theories or religious beliefs. While genes are passed on through sexual Seven Dimensions of religion and samples an reproduction, memes are passed on in comparison with world big religions communication, and ultimately, through imitation. Ritual Dimension: Religious beliefs, according to Dawkins, are among Rites of Passage – mark or bring about change of some of the most powerful memes ever and, although social position and status, change in physical or he rightly offers no explanation of the origins of the spiritual being of initiate; change of life phase (life- god meme, his concept provides a theoretical cycle rites: birth, puberty, marriage, framework that explains the development and death). Example: Death rite in Hinduism: pyre, son amazing persistence of religious beliefs: religion is recites prayer to fire, burns, and strikes head highly infectious. The Doctrinal and Philosophical Dimension The Intellectual components of religions, Dimensions of religion however simple or complex.. Especially developed in Smart (1958, 1960)is widely known for his literate, scholarly traditions. The role and influence of seven-part definition of religion, or rather scheme of scripture upon the spread and continuity of idea. study; as this approach avoids the problem of Examples of doctrine are: Theology: Systematic defining altogether. Whatever else religion may or speculation about God and God's relationship with may not be – whether theistic or non-theistic, Human beings. religions possess certain recognizable elements, which can be studied. These dimensions vary in The Ethical and Legal Dimension importance but are almost always present. Smart Ethics concerns what is good and bad, how one divided these into "historical" and "para-historical," should live. E.g., the ethic of love in Christianity; meaning by the latter those dimensions that take the Covenantal ethic in Judaism. Law concerns what you investigation into the experience, or inner lives, or must do and what will happen if you don't (rules and religious people. The "historical" can be studied punishments). Examples: Shari'a (Law): pray (5) empirically, the para-historical takes the student into times daily, give alms, four wives.… Torah ("law"): 475 Journal of American Science, 2012;8(3) http://www.americanscience.org hundreds of laws, dietary (milk and meat. Oral/written. Kinds of narratives are: Historical The Social and Institutional Dimension: how narratives: Moses, Buddha, Jesus, Muhammad -- people's interactions are organized as part of their Histories of: a people; saints; prophets; nations and religion. lands; wars .... Creation narratives: before history, Examples include: Church, monastic orders, before time. How the universe began - cosmogony. Sangha, Umma. All of society itself: totemism and How is creation organized -- cosmology.
Load more

Recommended publications
  • Constantly Approximating Popular Sovereignty: Seven Fundamental Principles of Constitutional Law
    William & Mary Bill of Rights Journal Volume 19 (2010-2011) Issue 2 Article 2 December 2010 Constantly Approximating Popular Sovereignty: Seven Fundamental Principles of Constitutional Law Wilson R. Huhn Follow this and additional works at: https://scholarship.law.wm.edu/wmborj Part of the Constitutional Law Commons Repository Citation Wilson R. Huhn, Constantly Approximating Popular Sovereignty: Seven Fundamental Principles of Constitutional Law, 19 Wm. & Mary Bill Rts. J. 291 (2010), https://scholarship.law.wm.edu/ wmborj/vol19/iss2/2 Copyright c 2010 by the authors. This article is brought to you by the William & Mary Law School Scholarship Repository. https://scholarship.law.wm.edu/wmborj CONSTANTLY APPROXIMATING POPULAR SOVEREIGNTY: SEVEN FUNDAMENTAL PRINCIPLES OF CONSTITUTIONAL LAW Wilson R. Huhn* constantly looked to, constantly labored for, and even though never perfectly attained, constantly approximated . .1 In 1988, renowned historian Edmund S. Morgan published Inventing the People: The Rise of Popular Sovereignty in England and America.2 In that brilliant and wide-ranging book Morgan traces how, between the time of the English Civil War in the mid-seventeenth century and the adoption of the American Constitution in 1787, the idea of “popular sovereignty”—the right of the people to govern themselves— replaced the notion of “the divine right of kings” as the acknowledged source of political power.3 The central theme of Morgan’s work is that while popular sover- eignty is a “fiction” in the sense that the people of a nation cannot actually rule them- selves without creating a government,4 over the centuries our ancestors constantly labored to create a society and a government which gradually came closer to the realization of that principle—a closer approximation of the ideal of popular sover- eignty.5 At the end of Inventing the People, Morgan concludes: * C.
    [Show full text]
  • John Hedley Brooke Interviewed by Paul Merchant C1672/8
    NATIONAL LIFE STORIES ‘Science and Religion: Exploring the Spectrum’ John Hedley Brooke Interviewed by Paul Merchant C1672/8 This transcript is copyright of the British Library Board. Please refer to the Oral History curators at the British Library prior to any publication or broadcast from this document. Oral History The British Library 96 Euston Road NW1 2DB 020 7412 7404 [email protected] IMPORTANT Access to this interview and transcript is for private research only. Please refer to the Oral History curators at the British Library prior to any publication or broadcast from this document. Oral History The British Library 96 Euston Road London NW1 2DB 020 7412 7404 [email protected] Every effort is made to ensure the accuracy of this transcript, however no transcript is an exact translation of the spoken word, and this document is intended to be a guide to the original recording, not replace it. Should you find any errors please inform the Oral History curators ([email protected]) The British Library National Life Stories Interview Summary Sheet Title Page Ref no: C1672/08 Collection title: ‘Science and Religion: Exploring the Spectrum’ Life Story Interviews Interviewee’s surname: Hedley Brooke Title: Professor Interviewee’s John Sex: Male forename: Occupation: Historian of science Date and place of birth: 20th May 1944, and religion Retford, Nottinghamshire, UK Mother’s occupation: Father’s occupation: teacher teacher Dates of recording, Compact flash cards used, tracks (from – to): 21/5/15 (track 1-3), 26/06/2015 (track 4-5), 22/09/2015 (track 6-7), 20/10/2015 (track 8-9), 08/12/15 (track 10-11), 02/02/16 (12-14), 26/04/16 (track 15) Location of interview: Interviewees' home, Yealand Conyers near Lancaster and the British Library Name of interviewer: Paul Merchant Type of recorder: Marantz PMD661on compact flash Recording format : audio file 12 WAV 24 bit 48 kHz 2-channel Total no.
    [Show full text]
  • Florida State University Libraries
    )ORULGD6WDWH8QLYHUVLW\/LEUDULHV 2021 Richard II: A Criticism of the Mechanisms of Divine Right Jackson Kendall Alley Follow this and additional works at DigiNole: FSU's Digital Repository. For more information, please contact [email protected] THE FLORIDA STATE UNIVERSITY COLLEGE OF ARTS AND SCIENCES RICHARD II: A CRITICISM OF THE MECHANISMS OF DIVINE RIGHT By JACKSON ALLEY A Thesis submitted to the Department of English in partial fulfillment of the requirements for graduation with Honors in the Major Degree Awarded: Summer, 2021 The members of the Defense Committee approve the thesis of Jackson Alley defended on March 31 2021. Professor Bruce Boehrer Thesis Director Asst. Professor Elizabeth Coggeshall Outside Committee Member Asst. Professor Carla Della Gatta Committee Member Signatures are on file with the Honors Program office. 2 ABSTRACT Through a careful look at historical and textual evidence, this essay will endeavor to argue that, by allowing Bolingbroke’s ascension to the throne to be consistent with divine right politics, Richard II critiques divine right politics as a means of commenting on the crisis of succession. Showcasing the ways in which divine right doctrine holds royalty accountable to God, Richard II plays off the insecurities of the audience, underscoring questions about the institution of divine right politics that were long circulating in Elizabethan political discourse. 3 TABLE OF CONTENTS Introduction – 5 The Question of Divine Right – 6 A Historical Perspective on Divine Right – 12 A Historical Perspective on Elizabethan Society – 18 Final Act – 26 Works Cited - 28 4 INTRODUCTION It is certainly true that no conception of authority was more magnanimous or widespread in Early Modern Europe than the divine right of kings.
    [Show full text]
  • Democracy and Islam: an Odyssey in Braving the Twenty-First Century Justice Tassaduq Hussain Jillani
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by Brigham Young University Law School BYU Law Review Volume 2006 | Issue 3 Article 5 9-1-2006 Democracy and Islam: An Odyssey in Braving the Twenty-First Century Justice Tassaduq Hussain Jillani Follow this and additional works at: https://digitalcommons.law.byu.edu/lawreview Part of the Comparative and Foreign Law Commons, and the Religion Law Commons Recommended Citation Justice Tassaduq Hussain Jillani, Democracy and Islam: An Odyssey in Braving the Twenty-First Century, 2006 BYU L. Rev. 727 (2006). Available at: https://digitalcommons.law.byu.edu/lawreview/vol2006/iss3/5 This Article is brought to you for free and open access by the Brigham Young University Law Review at BYU Law Digital Commons. It has been accepted for inclusion in BYU Law Review by an authorized editor of BYU Law Digital Commons. For more information, please contact [email protected]. JILLANI.FIN 9/12/2006 8:33:27 AM Democracy and Islam: An Odyssey in Braving the Twenty-First Century ∗ Justice Tassaduq Hussain Jillani I. INTRODUCTION During the last few decades, the Muslim world has witnessed various traumatic events. The Iranian Revolution and the hostage situation, the suicide bombings in Palestine and in Africa, and the tragedy of 9/11 are only a few examples of episodes that led many to regard Islam and democracy as incompatible. It is alleged that Islam is a monolithic faith opposed to pluralism, that it has a poor human rights record, and that Muslims seek “heaven by creating hell on earth.”1 Nevertheless, there is abundant evidence that democracy and the Islamic faith are compatible.
    [Show full text]
  • Islam and the Foundations of Political Power Ali Abdel Razek
    eCommons@AKU In Translation: Modern Muslim Thinkers ISMC Series 1-1-2013 Islam and the Foundations of Political Power Ali Abdel Razek Maryam Loutfi Translator Abdou Filali-Ansary Editor Follow this and additional works at: http://ecommons.aku.edu/uk_ismc_series_intranslation Part of the Islamic World and Near East History Commons Recommended Citation Abdel Razek, A. , Loutfi, M. , Filali-Ansary, A. (2013). Islam and the Foundations of Political Power Vol. 2, p. 144. Available at: http://ecommons.aku.edu/uk_ismc_series_intranslation/1 IN TRANSLATION: MODERN MUSLIM THINKERS Established in London in 2002, the Aga Khan University, Institute for the Study of Muslim Civilisations aims to strengthen research and teaching about the heritages of Muslim societies as they have evolved over time, and to examine the challenges these societies face in today’s globalised world. It also seeks to create opportunities for interaction among academics, traditionally trained scholars, innovative thinkers and leaders, in an effort to o I promote dialogue and build bridges. s f l a P IN TRANSLATION: MODERN MUSLIM THINKERS m o Islam and the Series Editor: Abdou Filali-Ansary l a i This series aims to broaden current debates about Muslim realities which often ignore seminal t n works produced in languages other than English. By identifying and translating critical and i c innovative thinking that has engendered important debates within its own settings, the series d Foundations of a hopes to introduce new perspectives to the discussions about Muslim civilisations
    [Show full text]
  • The Study of Religion in the UK in Its Institutional Context
    KIM KNOTT The Study of Religion in the UK in its Institutional Context THE STUDY OF RELIGION IN THE UK IN ITS INSTITUTIONAL CONTEXT How has the study of religion in the UK been shaped by its institutional contexts? Consideration is given to the Christian and secular foundations of universities and higher education colleges, the relationship of theology and religious studies, and the impact of institutional structures and drivers associated with teaching and research. The formation of ‘TRS’ as an instrumental and contested subject area is discussed, as is the changing curriculum. Research on religion is examined in relation to new institutional pressures and opportunities: the assessment of university research and the public funding of research. The importance of the impact agenda and capacity building are illustrated. The nineteenth century roots of religious studies (Religionswissenschaft) in Britain lie in the work of scholars such as Max Muller, E.B. Tylor, J.E. Carpenter and T.W. Rhys Davids. Britain hosted the third IAHR Congress in 1908 in Oxford, but the British Association for the History of Religions (later to become the British Association for the Study of Religions) was not founded until 1954, with E.O. James and Geoffrey Parrinder as two of its founder members. Although a Manchester Chair of Comparative Religion was established in 1904, and a Department of Theology and Religious Studies was opened at the University of Leeds in the 1930s, it was not until 1967 that the first autonomous non-theological Department of Religious Studies was opened, at Lancaster University, with Ninian Smart as its first Chair.
    [Show full text]
  • Church-State Cooperation Does Not Violate a Guarantee of Religious Freedom: a Study of the 1978 Spanish Constitution and 1979 Concordat with the Catholic Church
    Emory International Law Review Volume 27 Issue 1 2013 Church-State Cooperation Does Not Violate a Guarantee of Religious Freedom: A Study of the 1978 Spanish Constitution and 1979 Concordat with the Catholic Church Melissa Curvino Follow this and additional works at: https://scholarlycommons.law.emory.edu/eilr Recommended Citation Melissa Curvino, Church-State Cooperation Does Not Violate a Guarantee of Religious Freedom: A Study of the 1978 Spanish Constitution and 1979 Concordat with the Catholic Church, 27 Emory Int'l L. Rev. 509 (2013). Available at: https://scholarlycommons.law.emory.edu/eilr/vol27/iss1/11 This Comment is brought to you for free and open access by the Journals at Emory Law Scholarly Commons. It has been accepted for inclusion in Emory International Law Review by an authorized editor of Emory Law Scholarly Commons. For more information, please contact [email protected]. CURVINO GALLEYSPROOFS2 7/16/2013 10:34 AM CHURCH-STATE COOPERATION DOES NOT VIOLATE A GUARANTEE OF RELIGIOUS FREEDOM: A STUDY OF THE 1978 SPANISH CONSTITUTION AND 1979 CONCORDAT WITH THE CATHOLIC CHURCH ABSTRACT For much of Spanish history, to be a Spaniard and to be a Catholic were understood as equivalent. Spain had seven different constitutions in a span of 150 years and the question of religion was one of the main issues in each new constitution. From the early 1800s until the Constitution of 1978 Spain oscillated between two extremes: on one side, complete identification of the Church with the state; and on the other, state discouragement and restriction of the Church. Neither extreme provided for religious freedom.
    [Show full text]
  • World History DHS/Alt
    Davison Community Schools ADVISORY CURRICULUM COUNCIL Phase I/II, April 2013 World History DHS/Alt. Ed. Course Essential Questions (from Phase I report): 1. How can events be viewed from a global, interregional and regional perspective? 2. What role has geography played in the development of civilizations? 3. How has world religion and cultural beliefs shaped civilizations? 4. How have political changes influenced society? 5. How has trade impacted the civilizations of the world? Phase II Curriculum Unit: Foundations/The Ancient World and Ancient Civilizations Essential Questions: Essential Understanding: In what ways do world historians organize the The past is divided into ancient history, the Middle past? Ages, and the modern world. What are the differences between hunter-gatherer Civilizations formed around major river valleys. societies, civilizations, and empires? Agriculture allowed people to settle in one location. The major religions of the world are Judaism, What are the core beliefs of the major religions of Christianity, Islam, Hinduism, Buddhism, and the world? Confucianism. Christianity, Islam and Judaism are monotheistic; Hinduism is polytheistic; Buddhism is non-theistic; and Confucianism is non-theistic and stresses respect of elders, education and civil service Culture spread through trade with different civilizations. How did different civilizations interact with each other? Curriculum Standards F1 World Historical and Geographical “Habits of Mind” and Central Concepts Explain and use key conceptual devices world historians/geographers use to organize the past including periodization schemes (e.g., major turning points, different cultural and religious calendars), and different spatial frames (e.g., global, interregional, and regional)(National Geography Standard 2, p.
    [Show full text]
  • “Une Messe Est Possible”: the Imbroglio of the Catholic Church in Contemporary Latin Europe
    Center for European Studies Working Paper No. 113 “Une Messe est Possible”: The Imbroglio of the Catholic Church 1 in Contemporary Latin Europe by Paul Christopher Manuel Margaret Mott [email protected] [email protected] Paul Christopher Manuel is Affiliate and Co-Chair, Iberian Study Group, Center for European Studies, Har- vard University and Professor and Chair, Department of Politics, Saint Anselm College. Margaret Mott is Assistant Professor of Political Science at Marlboro College. ABSTRACT Throughout the contemporary period, the Church-State relationship in the nation-states of France, Italy, Spain and Portugal – which we will refer to as Latin Europe in this paper – has been a lively source of political conflict and societal cleavage, both on epistemological, and ontological grounds. Epistemological, in that the person living in Latin Europe has to decide whether his world view will be religious or secular; ontological, in that his mortality has kept some sense of the Catholic religion close to his heart and soul at the critical moments of his human reality. Secular views tend to define the European during ordinary periods of life, (“métro boulot dodo,”) while religious beliefs surge during the extraordinary times of life (birth, marriage, death,) as well as during the traditional ceremonial times (Christmas, Easter). This paper will approach the ques- tion on the role of the Catholic church in contemporary Latin Europe by first proposing three models of church-state relations in the region and their historical development, then looking at the role of the Vatican, followed by an examination of some recent Eurobarometer data on the views of contemporary Catholics in each country, and finishing with an analysis of selected public pol- icy issues in each country.
    [Show full text]
  • The Divine Right of Kings
    CORNELL UNIVERSITY LIBRARY BOUGHT WITH THE INCOME OF THE SAGE ENDOWMENT FUND GIVEN IN 1 89 1 BY HENRY WILLIAMS SAGE " l«itoriwy 4rf^m^f M-t fg?yi? aoS^FIW-f^r^ JMl^g$*" M PRINTED IN U.S A. 1 ' *l^ e W- ! . i^'&fe, Cornell University Library JC389 .F47 1914 The divine right of kings 3 1924 030 444 693 olin The original of this book is in the Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924030444693 THE DIVINE RIGHT OF KINGS BT THE SAME AUTHOR From Gerson to Grotius. Studies in Political Thought from 1414 to 1625. Oamb. TJniv. Press. 3*. 6d. English History illustrated from Original Sources, 1660—1714. 2nd edition. A. & C. Black. 2s. net. Churches in the Modern State. Longmans, Green & Co. 4s. 6d. net. Christianity and History. Finch, 1905. 2s. net. The Gospel and Human Needs. Sixth Impression. Longmans, Green & Co. 4s. 6d. net. Popular Edition. 6d. Civilisation at the Cross Roads. Third Impression. Longmans, Green & Co. 5s. net. Anti-Christ and other Sermons. Longmans, Green & Co. 5s. net. Religion and English Society. Fourth Impression. Longmans, Green & Co. Cloth 2s. Paper Is. : THE DIVINE RIGHT OF KINGS BY JOHN NEVILLE FIGGIS, OF THE COMMUNITY OF THE RESURRECTION, LITT.D., HON. D.D. GLASGOW, HON. FELLOW OF S. CATHARINE'S COLLEGE, CAMBRIDGE SECOND EDITION WITH THREE ADDITIONAL ESSAYS Cambridge at the University Press 1914 -•<•"&'*& &$" \ A. W To ^ 1 CAMBRIDGE UNIVERSITY PRESS fLoitBDIi: FETTEB LANE, E.C.
    [Show full text]
  • Culture, Institutions and Social Equilibria: a Framework Daron Acemoglu and James A
    WORKING PAPER · NO. 2021-61 Culture, Institutions and Social Equilibria: A Framework Daron Acemoglu and James A. Robinson MAY 2021 5757 S. University Ave. Chicago, IL 60637 Main: 773.702.5599 bfi.uchicago.edu CULTURE, INSTITUTIONS AND SOCIAL EQUILIBRIA: A FRAMEWORK Daron Acemoglu James A. Robinson May 2021 We are grateful to Tim Besley, Bas van Bavel, Bob Gibbons, Leander Hendring, Chima Korieh, Joel Mokyr, Nathan Nunn, Jared Rubin, Rick Shweder, Susan Silbey, Ann Swidler, Cihat Tokgöz, Thierry Verdier, Hagay Volvovsky, Nathan Wilmers and David Yang for their comments and suggestions. We also thank the participants in the MIT Sloan economic sociology seminar, NBER culture and institutions conference, and Utrecht States and Institutions conference for comments. We are grateful to Rebecca Jackson for help with the illustrations. © 2021 by Daron Acemoglu and James A. Robinson. All rights reserved. Short sections of text, not to exceed two paragraphs, may be quoted without explicit permission provided that full credit, including © notice, is given to the source. Culture, Institutions and Social Equilibria: A Framework Daron Acemoglu and James A. Robinson May 2021 JEL No. P10,P16,P50 ABSTRACT This paper proposes a new framework for studying the interplay between culture and institutions. We follow the recent sociology literature and interpret culture as a \repertoire", which allows rich cultural responses to changes in the environment and shifts in political power. Specifically, we start with a culture set, which consists of attributes and the feasible connections between them. Combinations of attributes produce cultural configurations, which provide meaning, interpretation and justification for individual and group actions.
    [Show full text]
  • 70S Pro-Choice Plaintiff in Roe V. Wadeto Speak on New Pro-Life
    Dead Week = Deadlines Getting I.V. Up to Code Mickey Mouse Is Not Smiling . Study for all your important finals, for they could be À longtime Isla Vista resident con­ The UCSB men’s basketball team your last! tends that the proposed mandatory ended its season on a sour note in an housing inspection program is overtime loss against Pacific at' the simply not feasible. Anaheim Convention Center Thursday. See Opinion p.4 See Sports p.8 Friday jï M Sunset March 9, 2001 6:01 p.m. Tides ^ www.ucsbdailynexus.com High:9:06 a.m. Low: 3:43 p.m. Volume 81, No.94 Two Sections, 12 Pages 70s Pro-Choice Plaintiff in Roe v.Wade To Speak on New Pro-Life Stance By Ladan Moeenziai cuss the transition from law. The lawsuit was Staff Writer pro-choice to her current appealed to the U.S. pro-life beliefs, despite the Supreme Court, and its pivotal role she played in decision legalized abortion Norma McCorvey, legalizing abortion in the in all 50 states. “Jane Roe” in the 1973 United States. In 1969, In 1995, McCorvey United States Supreme McCorvey unsuccessfrilly publicly renounced her Court case Roe v. Wade, sought an illegal abortion involvement in Roe v. will speak in Isla Vista in Texas, and ultimately Wade and announced her Theater on Sunday at 7:30 ended up as the plaintiff in conversion to Christianity. p.m. a class action lawsuit McCorvey will dis­ against the state’s abortion See ROE, p.3 UC Berkeley Rally Calls for Affirmative Action Thousands of students filled Berkeley’s testers, it would be a symbolic victory; Sproul Plaza on Thursday to call for the because Affirmative Action is outlawed in return of Affirmative Action in California under the voter-passed California.
    [Show full text]