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... For Max Weber, religion, and mysticism in particular, are part of a historical project of disenchantment and rationalization (Weber 1946(Weber , 1963. In this process, the otherworldly pursuit of salvation by mystics was replaced by the work ethic of ascetics, who saw salvation in materializing God's will on earth (Weber 1946(Weber , 2005. This, Weber argues, laid the groundwork for techno-scienti c progress in the post-industrial era. ...
... This became the basis for Weber's thesis (Weber 1963(Weber , 2005 about the characteristics that fueled the creation of modern industrial society. Any religion provided a means to achieve salvation from the pain and su ering individuals faced in the mundane world only if they followed certain religious instructions. ...
... On many occasions, knowledge in sociology, in particular, has been conveyed by the use of metaphors (Silber 1995;Swedberg 2020). From Weber's conception of capitalism as an iron cage (Weber 2005) to Durkheim's collective effervescence (Durkheim 1995), to Bourdieu's idea of the field (Bourdieu 2020), to metaphors like boundary , space , and frame , sociologists have used metaphors to help themselves and others imagine their ideas, conceptualize them, and understand them. As stated before, scholars lay the foundation for their arguments, construct them using concepts and ideas, and structure them. ...
In this study, I investigate reports of self-transformation resulting from the psychedelic-induced mystical experience. I argue that the psychedelic experience can be interpreted as an event that leads to an ontological shift in the person’s mode of being, which can in turn challenge culturally-established conceptions of selfhood, body and identity. Mixing the interpretive methodology of Cultural Sociology and cognitive-linguistic analysis of metaphors, I trace binary codes that shape both cultural narratives and personal life-worlds. From a wider cultural perspective, I will review the competing views of the psychedelic experience as spiritual and eye-opening (sacred) and demonic and dangerous (profane) and the way the therapeutic aspect of the experience has led to a recent shift in these symbolic codes. Putting such findings in sociological context, I argue that it is not the Weberian process of rationalization and disenchantment that is bringing mysticism under the purview of science, but instead it is the same ontological transformation in the scientific community that is pushing science closer to spirituality. I also use anthropological and philosophical views of liminality, alongside the theory of habitus, to study personal and subjective aspects of the experience and its relationship to wider cultural structures. I conclude by an epistemological investigation into the place of metaphors in the process of meaning-making and its relationship to imagination, emotions, understanding and truth.
... Not leisure and enjoyment, but only activity serves to increase the glory of God. (Weber, 2005, p. 104). And sport as such comes very close to a dangerous waste of time for leisure and enjoyment. ...
... He that can earn ten shillings a day by his labour, and goes abroad, or sits idle, one half of that day,though he spends but sixpence during his diversion or idleness, ought not to reckon that the only expense; he has really spent, or rather thrown away, five shillings besides. " (Weber, 2005, p. 14) But an instrumental understanding of sport is not only useful for the individual. It has also repeatedly proved useful for the state (ancient 'panem et circenses'). ...
In his book ‘From Ritual to Record’, Allen Guttmann quotes the results of a 1967 study comparing sport and religion at the Olympic Games. At that time, Protestants (7.6% of the world’s religious population) shared 54.5% of the Olympic gold medals. Catholics (23.6% of the world’s religious population), on the other hand, shared 40% of the Olympic gold medals. Normally, the success of Protestants in sport is explained in the context of Max Weber’s theory of the ‘Protestant ethic and the spirit of capitalism’. However, we will take a slightly different approach. Since sport is fundamentally linked to the human being, the
differences in the conception of the human being are also reflected in the differences in the understanding of sport. Our approach will therefore be to examine the theological and philosophical anthropology of these two Christian dominances, to identify their similarities and differences, and to deduce the reasons for the success of Protestant athletes (especially in individual sports) and the reasons for the success of Catholic athletes in some major team sports (e.g. football). furthermore, we will try to describe the ‘ideal sport’ as it results from their specific anthropological vision of human nature.
... Biographies, for instance, tend to place greater weight on the agentic intentions of their subjects. Social histories, like Weber's (1905Weber's ( /2012) Protestant Ethic, focus more on the causal power of broad and abstract social structures. Pomper (1996) acknowledges that historians rarely use these terms. ...
... Biographies, for instance, tend to place greater weight on the agentic intentions of their subjects. Social histories, like Weber's (1905Weber's ( /2012) Protestant Ethic, focus more on the causal power of broad and abstract social structures. Pomper (1996) acknowledges that historians rarely use these terms. ...
Problem framing is an essential yet under-explored aspect of problem-based historical inquiry. This study investigated how tenth-grade students in one AP US History class framed an ill-structured historical causal reasoning problem. Data included students’ written brainstorms, students’ responses to open-ended interview questions, and researcher-created causal diagrams. The analysis, grounded in both empirical data and existing literature on historiography and problem-solving, reveals three key dimensions for researching and teaching problem framing: (a) establishing the scale of the problem space, (b) identifying relevant agents and structures, and (c) establishing causal interactions. The findings underscore the importance of metacognition, particularly the need to weigh the affordances and constraints of alternative framings. The study concludes by offering relevant instructional interventions, such as explicitly teaching problem framing concepts, designing tasks to elicit problem framing, and using prompts and visualizations to help students reflect on their problem framing.
... Even Clifford Geertz (1973), the paragon of classic symbolic anthropology, tried to keep his work within the scientific mantle-thick description as an 'interpretive science' (cf. Weber [1904Weber [ ] 19581978: chap. 1). ...
... Even Clifford Geertz (1973), the paragon of classic symbolic anthropology, tried to keep his work within the scientific mantle-thick description as an 'interpretive science' (cf. Weber [1904Weber [ ] 19581978: chap. 1). ...
In recent decades, anthropology has been characterized by an experiential turn that connects scholarship increasingly with practical application, on the one hand, and critical reflexivity, on the other. This article throws these trends into historical relief by synoptically considering past emphases in anthropology from the 1830s through the present. These prior developments contextualize recent trends vis-à-vis long-term patterns and permutations in the history of anthropology. In significant respects, current trends reprise in newly critical and reflexive ways aspects of anthropology that were prominent when it was first becoming a scholarly discipline in the mid-nineteenth century. Anthropology's present experiential turn is especially important as our field faces an increasingly uncertain future into the mid-twenty-first century, including dire challenges of funding for new anthropological research and teaching positions, and the risks of being deprofessionalized.
... 9 Quite a wide range of non-economic conditions relevant to growth have featured in debates over why Britain was the first industrial nation. Many can be subsumed under the blanket category of culture, where cultural factors are understood to 5 See the discussion of non-conformists in Britain in Weber (1958), Sombart (1969), McClelland (1961), and Fogel (2000. 6 See Steuart, 1767;Gilboy, 1932;Nef, 1958;De Vries, 1994;Jacob, 1997. ...
... 8 Whereas Weber is well known for his theory of how the content of Protestant thought may have encouraged believers to behave in ways we associate with capitalism, Tawney highlighted how economic change supported change in religious beliefs. See Weber, 1958;Tawney, 1926. 9 For a recent restatement of how the immutability of culture can explain continued backwardness, see Landes, 1998. ...
In this essay, we outline some reasons why one should be cautious about grounding a theory of growth on institutions. We emphasize how very different institutional structures have often been found to be reasonable substitutes for each other, both in dissimilar, as well as similar, contexts. The historical record, therefore, does not seem to support the notion that any particular institution, narrowly defined, is indispensable for growth. Moreover, we discuss how the evidence that there are systematic patterns to the ways institutions evolve undercuts the idea that exogenous change in institutions is what powers growth. Institutions matter, but our thinking about how they matter should recognize that they are profoundly influenced by the political and economic environment, and that if any aspect of institutions is crucial for growth, it is that institutions change over time as circumstances change.
... The work ethic refers to the value assigned to work as an end in itself and the understanding that working hard is a virtue, indicative of moral worth (Weber, 1967). The idealisation of the work ethic coincided with the rise of capitalism and provided a conducive environment for the promulgation of capitalism as a system of trade and commerce. ...
This qualitative study explores how a small group of young adult South Africans discursively construct health during in-depth semi-structured interviews, and the ways in which these discourses are used to construct subjectivity. Data was collected from 20 mostly white, university educated participants and were analysed using Foucauldian discourse analysis. One of the discourses identified, ‘ health and work’ , is discussed with a specific focus on the construction of subject positions and the possible implications these have. We explore the personal implications of how the use of ‘ health and work’ discourses construct participants as in alignment with moral norms. However, we also argue that these discourses individualise the responsibility for (ill)health and deploy the association between good health and virtue to perpetuate capitalist notions of the work ethic and neoliberal ideologies which are implicated in the perpetuation of health inequities.
... It is a symbolic object that can be saved, invested and spent (Weigert 1981). Above all, it is not to be 'wasted' (Weber 1958). ...
We explore offenders' subjective perceptions of time and investigate how these perceptions shape their decision-making. We do so by examining interviews with 109 active armed robbers and car-jackers in St. Louis, Missouri, United States. These offenders view their lives as unfolding within fatalistic time tracks emerging from financial insecurity and unstable futures. Within these tracks, they define the foreground of their offences as temporal episodes. Doing so shapes and is shaped by the feelings of control they experience in the episodes. Outside of their offences, they define the episodes of their lives by contrasting them to the dominant sociotemporal order. We discuss implications for decision-making, cyclical involvement in predatory crime and the function of present orientation.
... Galileo observed natural phenomena and formulated theories based on controlled experiments. Other users of this method include Mill (1843), who formalized the rules of inductive reasoning that have influenced scientific logic; Darwin (1981), who based his studies on observations made of species during his Beagle voyage and formulated general conclusions; Du Bois (1899), who used induction to analyze the social conditions of African American citizens in the United States; Mendel (1993), who used empirical observations to formulate the general principles of genetics; Mendeleyev (2010), who used inductive observations to order the elements in the first periodic table; Popper (1959), who, despite questioning induction, proposed falsificationism to refute inductive conjectures; Kuhn (1962), who recognized the role of induction in normal science and the formation of new paradigms; Durkheim (1951), who used induction to study suicide, religion, and solidarity as social phenomena; Weber (1958), who used induction to analyze historical and empirical cases for the development of generalities in the field of bureaucracy, power, and social action; Geertz (1973), who applied induction in cultural anthropology to analyze cultural and symbolic practices, developing concepts such as dense description in cultural hermeneutics; Bourdieu (1979), who used induction to analyze the social structures and culture that can generate inequalities; and Giddens (1984), who used induction to develop his theory of structuration, through which actors produce and reproduce social structures. ...
The purpose of the study was to determine whether induction is useful within research, as this method is used in exploratory, descriptive and relational studies. Induction allows us to reason and establish generalizations based on events; however, even with its uncertainties and insecurities, there is significant confusion regarding the techniques and procedures that must be used for induction to be powerful and safe. Based on observation, documentary review, and description, human beings usually begin their mental development with induction, a natural process. Indeed, to make deductions, one must work from a theoretical basis that is consistent, solid, and rich in concepts and constructs, something which does not occur at the beginning of the development of the mental process. Many human beings remain in a state of induction, meaning that they do not use theories to study reality and prefer to analyze world events from this perspective. However, apart from representing the beginning of reasoning, induction is important because one can find empirical laws, such as Duverger's law (Riera, 2020), that lead to deduction, as both deduction and induction are part of the same rational process-thinking. The results indicate that, for didactic and methodological reasons, these two elements have been separated, despite representing a single, inseparable process like oxidation-reduction or teaching-learning. Likewise, the hypothetical deductive method is equivalent to complex induction because it starts not from a solid theory but rather from empirical laws or more elaborate generalizations. The purpose of this study was to explain the importance of the inductive method for the development of knowledge within research in the field of factual sciences. We also seek to establish that, although induction is important in science, it is part of a broader process that includes deduction. This paper concludes that induction can be used in exploratory (qualitative) studies and descriptive and relational (quantitative) studies; it can also perform incomplete induction, complete induction, and complex induction, which is often referred to as hypothetico-deductive. Finally, it is important to know how to differentiate induction from deduction and what types of research they are used in to improve these investigative inquiries.
... Berpikir deduktif juga penting dalam kajian tentang perubahan sosial, di mana peneliti dapat menguji teori-teori tertentu untuk melihat apakah teori tersebut dapat menjelaskan pergeseran atau transformasi dalam struktur sosial. Misalnya, teori perubahan sosial yang dikemukakan oleh Weber (1978) menganggap bahwa perubahan dalam nilai-nilai dan etika kerja memiliki dampak besar terhadap perkembangan kapitalisme. Dengan menggunakan pendekatan deduktif, peneliti dapat menguji apakah data historis atau kontemporer mendukung teori Weber dalam konteks tertentu, seperti perubahan ekonomi di negara-negara berkembang. ...
Buku ini hadir sebagai panduan komprehensif bagi mahasiswa, akademisi, dan peneliti dalam memahami konsep dasar serta penerapan metode penelitian dalam ilmu sosial. Dalam dunia akademik, penelitian menjadi fondasi utama dalam mengembangkan ilmu pengetahuan. Oleh karena itu, pemahaman mengenai metode penelitian yang tepat sangatlah krusial. Buku ini disusun dengan tujuan untuk memberikan wawasan mendalam mengenai berbagai aspek penelitian ilmiah, mulai dari konsep dasar hingga metode analisis data. Dengan pendekatan yang sistematis dan komprehensif, buku ini tidak hanya membahas berbagai jenis metode penelitian—seperti kualitatif, kuantitatif, dan metode campuran—tetapi juga menyoroti pentingnya paradigma serta pemilihan metode yang sesuai dengan tujuan penelitian. Dengan demikian, pembaca diharapkan dapat memahami bagaimana merancang dan melaksanakan penelitian secara efektif, sekaligus mampu mengkritisi berbagai pendekatan yang digunakan dalam studi akademik.
... Through interpretation of both quantitative and qualitative survey data we propose a positive answer to the initial question of whether perceived decline of male privilege and societal status plays a role in garnering populist right-wing support by men in Australia. We suggest an elective affinity; a non-random coherence between two or more separate systems of meaning, where the contents of one system of meaning influence people to pursue the other system of meaning (Weber 1905). In this case the elective affinity appears to be between misogyny and right-wing populism. ...
... Similar to the concept of Protestant work ethic (PWE) formulated by Weber [36], which was relevant for Western countries, Muslim researchers developed the concept of Islamic work ethic (IWE) [28,29]. The four dimensions of IWE include effort, competition, transparency, and morally responsible conduct in the workplace. ...
The participation of Muslim women in the Israeli labor force is very low and stems from them being part of a traditional patriarchal society where women (especially religious ones) are still expected to be homemakers. Additionally, previous governmental policy decisions hindered a wide integration of Muslim women into the labor market. This study examined the centrality of life domains for Muslim women according to their religiosity degree. A questionnaire concerning the relative centrality of work, family, community, religion, and leisure was distributed among 219 Muslim working women. The findings show that work was more central for traditional women compared to secular and religious ones, but secular women ranked the centrality of family first and work second, similarly to the ranking in various Western countries. By contrast, traditional and religious women ranked work first and family second. Additionally, secular women ranked the centrality of leisure and community higher than traditional and religious women. The Israeli case is relevant in this regard because, similar to other Western countries, most Muslims in Israel form a distinct ethnic group, characterized by lower socioeconomic status and subject to political marginalization. The results have both theoretical and practical significance.
... Cities of the North: cities of cold, wind, and rain; cities of rapidly changing hues and weathers, gray-blue and blinding sunlight; cities vibrantly embracing and vividly fending off the hammerings of postindustrialism. Walking living cities (Dickinson, 1964;Weber, 1985). 11 February 1990. ...
Focusing on walking-encounter-ings for thinking-doing-imagining qualitative research otherwise, and composed as a series of intermezzo image-text-riffs, this article enacts artful inquiry as a mode of radical empiricism. It considers what walking-encounter-ings enable as sensorial-embodied-affective inquiry; how they prompt curious and creative experimentation; and how they may release speculative possibilities to imagine alternative nows and better/different futures. Theoretically grounded in feminist materialist praxis, concept-ing, and postcritical inquiry, and empirically inspired by Berlant and Stewart’s The Hundreds , our walking-encounter-ings are intermezzo collaborations with the world which aim to disturb, intervene in, and unsettle boundaries between research and everyday life.
... Research on numerology highlights its varied cultural interpretations. Contemporary studies in Western contexts frequently concentrate on patterns within economic phenomena, including market trends and financial systems, echoing the themes in Weber's (1930) thesis on the Protestant ethic that emphasises rationality and economic success (Williams, 2020). Conversely, Eastern numerology often underscores the importance of birth dates and their influence on personal and professional paths, aligning with a holistic perspective intrinsic to Eastern philosophical traditions that integrate multiple aspects of life (Geaman, 2024). ...
This study introduces numerology as a complementary approach to employee selection within corporate Human Resource Management (HRM). Traditional HRM methods, such as psychometric evaluations, often fail to ensure the seamless integration of new employees into organisational cultures. With its roots in interpreting personality traits based on numerical patterns, numerology offers an alternative perspective. This research proposes a personality traits framework (PTF) that integrates numerological insights with established leadership models and HR practices. Using mind-mapping techniques, the framework aligns birth numbers with corresponding competencies, offering HR managers a nuanced tool for evaluating candidate compatibility. The study highlights the potential of numerology to enhance hiring precision, improve workforce cohesion, and foster better employee retention. While acknowledging the ethical and practical challenges, it advocates for the strategic incorporation of numerology into HRM to address the complexities of modern talent management. The findings contribute to expanding HRM methodologies and lay a foundation for future interdisciplinary research. It suggests directions for future research, emphasising the integration of numerology into modern HR practices to address the complexities of contemporary managerial challenges.
... Par ailleurs, la question relative aux relations qui pourraient existé entre la culture et les activités entrepreneuriales n'est pas nouvelle. En effet, au cours du 20 ème siècle, de grands auteurs ont mis en évidence, d'une manière explicite ou implicite, l'existence des différences dans les activités entrepreneuriales d'un pays à un autre (Schumpeter, 1934 ;Weber, 1930 ;McClelland, 1961 C'est donc à partir des différences constatées dans le taux des activités entrepreneuriales entre les pays que certaines recherches ont tenté de vérifier l'hypothèse selon laquelle il existe des nations plus entreprenantes que les autres. Dans leur recherche, Hayton et al. (2002), mettent en évidence trois grands axes de recherche traitant de la culture nationale et de l'entrepreneuriat. ...
Cette recherche adapte et test le questionnaire du modèle C-ENT (Culture of
Entrepreneurship), un instrument de mesure créé spécialement par Stephan
(2009) pour caractériser la culture entrepreneuriale d’une région ou d’un pays.
Nous nous sommes focalisés sur deux pays : la France et la Roumanie. L’intérêt
de la démarche comparative réside dans le fait que ces deux pays présentent des
caractéristiques assez différentes. Les résultats montrent clairement que se sont
les motivations et la capacité à entreprendre qui comptent davantage dans
l’action d’entreprendre des jeunes aussi bien roumains que français. La recherche
d’opportunité apparaît comme une variable spécifique pour comprendre
l’intention d’entreprendre des jeunes roumains. Malgré les limites de notre
étude, les perspectives de recherche dans ce domaine sont encore
encourageantes.
... In his analysis Weber studied the ways education maintains social advantages for particular classes. Weber (1930) critiques the educational system in his study of the Protestant ethic and the spirit of capitalism because he finds it inherently inequitable toward dominant social class members. A child from a family with economic capital and cultural resources obtains superior educational facilities that award better test scores and social connections for accessing superior academic qualifications and elite career options. ...
The National Education Policy 2020 introduced by the Government of India seeks to improve education through holistic learning and flexible delivery while fixing system-backed obstacles like outdated curricula, accessibility gaps and research inadequacies. Even though it demonstrates progressive intentions there is potential for the policy to maintain economic and social barriers against certain marginalized groups in the society apart from digital and regional inequalities. By taking into account Weber’s social stratification theory and Bourdieu’s habitus and cultural capital theory, this article tries to examine how educational systems sustain privileged positions while marginalizing certain groups. It suggests for targeted interventions in order to create an integrative education system by overcoming the hurdles.
... Historically, the pursuit of chance is of ill repute, particularly within Christian religious traditions, and this value persisted well into the 20th century. As Max Weber argued (1930/1992, the emergence of Western modernity produced an ascetic work ethic and characterology suited for the emerging capitalist world of production. In a cultural milieu oriented to the work ethic, Caillois portrays the orientation to chance as antisocial: ...
This article returns to Roger Caillois’ analysis of gambling in his classic text Man, Play, and Games, to provide a framework for understanding the place of widespread legal gambling in late modern culture. The discussion begins with Caillois’ response to Johan Huizinga’s formulations of play and exclusion of gambling from the world of play and games. It then proceeds with Caillois’ rehabilitation of games of chance as culturally significant phenomena. Drawing on some of the central themes of Man, Play, and Games, contemporary gambling is then analyzed, and factors such as the cultural and economic shaping of the social distribution of agon (competition) and alea (chance) provide the basis for an interpretation of the contemporary pervasiveness of games of chance as a socially- and culturally- situated historical phenomenon and “theme” of late modern culture. In this culture, the spatial and temporal boundaries that both Huizinga and Caillois claim mark play off from everyday life have been blurred in the case of gambling games. The article also posits that alea not only “complements” agon, but competes with it, as alea has been legitimated as a social and economic ethic.
... Certainly, there had been critiques of a modernity and development based on the model of the US, but I am unaware of it including concerns about Protestantism replacing already existing religious belief systems. I was familiar with Max Weber's (1958) writings about the relationship between Protestantism and the rise of Capitalism. That book established the importance of Reformation thought, particularly Calvinism, for understanding the development of modern economic behavior. ...
Contributions to the study of economic development and modernization in the second half of the twentieth century included little on the role of religion. This paper begins with a statement by the campus director of an American university development project in Brazil making what, at the time, was a shocking statement: that no nation could develop economically, lest their people become Protestant. Six decades later Brazil has a modern economy and is well on its way to becoming a Protestant nation. In addition, Protestants, especially Pentecostals and other Evangelicals, have an influence in electoral politics supporting conservative candidates and their policies far beyond their numbers. The paper asks the question, was the statement by the campus director of the development program in Brazil simply his conjecture based on his personal beliefs, or might there be a relationship between the economics and politics of modernity that includes Protestantism as a functionally interdependent part?
... Weber [17] argues that the human individual is characterized by two interconnected concepts: social structure and social institutions, which intertwine to form the social structure. Social harmony refers to a state of balance in life, and the harmony within a school environment is something that is always desired. ...
This study discusses the social harmony of learning in Islamic educational institutions in Indonesia. Although there are different religious adherents, the learning enactment provides conditions where individuals live in harmony, peace, and comfort, in line with the goals of their institutions. A qualitative case study approach was used for this research, with data gathered through participatory observation and in-depth interviews. Data analysis follows Yin's framework, which includes applying the research theme through specific research questions, propositions, data interpretation, unit analysis, and naturalistic generalization. The data was then analyzed from a multidisciplinary perspective, drawing on religious, philosophical, anthropological, and socio-psychological insights. The findings of the study showcase Islamic education values that emerged in the learning process, namely introduction, tolerance, moderation in religion, balance, mutual assistance, and justice. These values are instilled through various activities such as habituation, learning processes, and institutional policies. The implementation of multicultural Islamic education involves both curricular and extracurricular activities. The study also highlights the importance of addressing religious conflicts early in conflict resolution, curriculum development that integrates multicultural Islamic values, teacher preparation, and program evaluation. The research concludes that education, when rooted in interfaith religious values aimed at fostering positive social relations, will undoubtedly produce students who prioritize harmony, both within and beyond the school environment.
While Max Weber’s The Protestant Ethic and the Spirit of Capitalism has received extensive discussion, it is only recently that attention has turned to his later work, The Religion of China, even though for Weber the two studies were intrinsically linked. This article seeks to put the two in dialogue with each other, but the weight of the account is on Weber’s analysis of Chinese culture and society, and especially his argument that it was the ethic of Confucianism that was principally responsible for China’s failure to develop an indigenous capitalism, despite a promising start. How well does Weber’s account stand up to recent work on the subject by Chinese and Western scholars? The article argues that whatever criticisms scholars may have of The Religion of China, it remains an inspiring work for approaching the study of non-Western cultures and civilizations.
The absolute vacuum is the Mocombeian ontological name for the fifth dimensional probability wavefunction (the world of noumena, i.e., the in-itself) that gives rise to the material worlds, their facts, relations of ideas, and mathematical principles, we as a species experience. In this article, I utilize Mocombe's phenomenological structural epistemology emanating out of the aforementioned ontology of the absolute vacuum to refute Kant's epistemological unknowability of the noumenal world, i.e., the absolute vacuum in Mocombeian epistemology.
Traditional theories emphasising the usefulness and positivity of religion, even in societies contemplating its abandonment, are reviewed and attempts are made to address the question of the extent to which religion can be replaced by other “more rational” systems providing similar functions and benefits. Current trends pointing to “post-secularisation” and signs of renewed religious vitality need to be taken into account, as religion, despite recent criticisms and doubts, continues to perform a positive social function at various levels.
This chapter examines the historical dynamics and contributing elements of the current crisis of faith, reviewing various strands and theories and attempting to develop a narrative that rescues the Christian tradition and its historical effects in a positive way. In the second part, Christian faith is approached more as a way of life, inviting an examination of what determines the choice of this or alternative ways of life, such as rational motives, biological dimensions of survival and reproduction, the pursuit of happiness and aesthetic motives. This complexity of factors calls for greater theological engagement in order to argue for the credibility of the Christian message.
Cazın Türkiye’ye girişi İstanbul’un işgal altında bulunduğu şartlarda, cazbant denilen müzik toplulukları aracılığıyla gerçekleşti. Türkiye’de erken dönem caz yazınında 1920’ler genellikle yekpare bir dönem olarak ele alınsa da İşgal İstanbulu cazın ülkedeki serencamı açısından Cumhuriyet’in ilk yıllarından farklı bir bağlama sahipti. İşgal İstanbulu’ndaki cazbanda odaklanan bu çalışma, dönemin birinci el kaynaklarında cazbandın nasıl anlamlandırıldığını keşfetmeyi amaçlamaktadır. İlgili literatürde bu dönemin önemini vurgulayan çalışmalar olmakla birlikte, bunlar genellikle Cumhuriyet dönemine ait kaynaklara dayanmaktadır. Bu durum bazen tarihsel bağlamlardaki farklılığın göz ardı edilmesine yol açan bir kronolojik karışıklığa sebep olmaktadır. Cazın anlamlarının bu müzik türüne içkin olmayıp tarihsel ve toplumsal bağlam içinde şekillendiğini savunan bu çalışma, İşgal İstanbulu’ndaki cazın hangi temsil sistemi içinde anlamlandırıldığını keşfetmek için göstergebilimsel yaklaşımı benimsemektedir. Araştırma, 1919’dan işgalin resmen sona erdiği ve siyasî otoritenin tesis edildiği 1923 Ekim’ine kadarki dönemle sınırlandırılmış, bu döneme ait gazete-dergi yazıları, ilanlar, işgal yıllarındaki caz kültürüne ilişkin tanıklığa dayalı kurgusal veya kurgusal olmayan eserler kaynak olarak kullanılmıştır.
Early marriage is still a significant problem in Indonesia, including in Banyuwangi Regency, especially among the Madura people. Although Law Number 16 of 2019 sets a minimum marriage age limit of 19 years to protect the rights of children and women, early marriage still occurs, mainly due to cultural factors. This study aims to analyze the influence of the implementation of Law Number 16 of 2019 on the marriage culture in the Madura community, as well as to understand the perception of the younger generation towards this regulation and identify the problems that arise after the enactment of the law. The research method uses field research , with an empirical juridical approach. The results of the study show that Law No. 16 of 2019 aims to reduce early marriage, its implementation in the field is experiencing obstacles. The Madura people in Banyuwangi, who are still very steeped in the tradition of young marriage, tend to show resistance to the new rules. Many families still view early marriage as part of social norms and traditions. However, a number of parties, especially the younger generation and religious leaders, are beginning to realize the importance of this rule and there is a change in attitude towards a more mature marriage age.
Drawing on contributions by H. Bergson, J. P. Guilford, A. O. Lovejoy, H. Rorschach, J. Ruesch and W. Kees, H. A. Simon, J. L. Singer and J. S. Antrobus, and G. L. S. Shackle, the essay develops a cognitive dualism involving, on the one hand, Guilford's perceptual foresight, Simon's foresight, Bergson's intellect, Romantic Idealism's Verstand, Rorschach form responses, Singer and Antrobus’ objective daydreaming, and Ruesch and Kees’ digital codification—and, on the other, Guilford's conceptual foresight, Shackle's foresight, Bergson's intuition, Romantic Idealism's Vernunft (Vernunft-Anschauung, intellektuelle Anschauung), Rorschach movement responses, Singer and Antrobus’ subjective daydreaming, and Ruesch and Kees’ analogic codification.
This article reports on a community-engaged research study of Princeville, North Carolina, the first formally chartered autonomous Black town in the United States, that has been in continuous existence. The article seeks to enhance historical understanding of the Black town in the United States and of the lesser-known history of Black resistant histories of North Carolina. Reporting on interview and observation research, the article analyzes (and reports on) key themes specifically related to cultural processes: those of place-making and meaning-making in the contexts of collective memory and forgetting. Analysis of themes that arose in interviews and observations uncovered three general sources of non-memory, each of which is also shown to be in conversation with ‘rememory’: landscape erasure as a proxy for social memory erasure; population dispersal as social non-memory; and narrative displacement. The findings also highlight the importance of cultural memory: intentional acts of keeping Princeville town doors open. It is argued that the dynamics uncovered may be particularly relevant for understanding the loss of the Black town across the United States more generally.
Penelitian ini membahas aksiologi dalam pendidikan Islam dan landasan filosofisnya secara umum, dengan fokus pada nilai-nilai utama yang mendasari pendidikan Islam, yaitu akhlak, keimanan, dan ilmu. Tujuan dari penelitian ini adalah untuk memahami konsep aksiologi dalam konteks pendidikan Islam, menjelaskan landasan filosofisnya, serta menganalisis relevansi nilai-nilai tersebut dalam praktik pendidikan Islam kontemporer. Metodologi yang digunakan dalam penelitian ini adalah studi pustaka, yang mencakup analisis literatur dari karya-karya tokoh Islam klasik dan modern, seperti Al-Ghazali, Syed Muhammad Naquib al-Attas, dan Fazlur Rahman, serta pemikiran filsuf Barat seperti Immanuel Kant dan John Dewey. Hasil penelitian menunjukkan bahwa pendidikan Islam bertujuan untuk menciptakan individu yang tidak hanya cerdas secara intelektual tetapi juga berakhlak mulia dan beriman. Nilai-nilai ini terintegrasi dalam proses pendidikan yang tidak hanya mentransfer ilmu, tetapi juga membentuk karakter dan spiritualitas individu. Pendidikan Islam menekankan pentingnya keseimbangan antara ilmu, akhlak, dan keimanan sebagai upaya membangun manusia paripurna yang memiliki kecerdasan intelektual, moralitas tinggi, dan kesadaran spiritual. Nilai-nilai aksiologi yang diterapkan mencakup pembentukan akhlak mulia sebagai fondasi karakter, pengembangan keimanan sebagai dasar spiritual, serta penguasaan ilmu untuk memberikan kontribusi bagi masyarakat dan kemajuan peradaban. Penelitian ini menyimpulkan bahwa pendidikan Islam yang berlandaskan nilai-nilai aksiologi mampu menjadi solusi untuk tantangan dunia kontemporer dengan menciptakan generasi yang berilmu, bermoral, dan beriman. Hal ini relevan dalam menciptakan masyarakat yang harmonis, adil, dan beradab, sesuai dengan prinsip-prinsip Islam.
Írásunk egy kognitív modellt ismertet, mellyel a jogi fogalmak jelentésbeli elmosódottságának mértéke követhető nyomon. A joghoz fogalmainak kategorizálása és használata alapján közelítünk: a vizsgált jogeset valamely jogi fogalom – jogintézmény – alá sorolható-e? A vizsgált jogi fogalmat annak releváns jellemzői – dimenziói – által kifeszített szemantikai tér felett lebegő valószínűségi pontfelhőként ábrázoljuk. A szemantikai tér pontjai lehetséges jogi esetek, a felhő vonatkozó pontjai pedig megadják a valószínűségeket, hogy az adott jogi eset a vizsgált fogalom instanciájaként lesz-e besorolva a vizsgált jogrendszerben. A pontfelhő alakjának, szétterültségi mintázatának megfigyelésével az adott jogi fogalom használatához kapcsolódó elmosódottság mértékének időbeli változására következtethetünk. Az így szerzett ismeretek megnyithatják az utat olyan empirikus módszerek kifejlesztése előtt, melyekkel a jogalkalmazás rendszerszintű bizonytalansága monitorozható és csökkenthető. A formális matematikai modell elemeit természetes nyelven is ismertetjük, lehetséges használatát jogi példákon bemutatva. Az általunk javasolt új megközelítés egy olyan, a későbbiekben kifejlesztendő technikai modell alapjául is szolgálhat, amely a mesterséges intelligencia segítségével a nagy nyelvi modelleknél (LLM) pontosabban képes visszaadni a jogalkalmazás működését.
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تعد مسألة الحياد من القضايا الشائكة في القانون الدولي العام وفي تاريخ العلاقات الدولية، فقد ظهر مصطلح الحياد خلال مؤتمر فيينا عام 1815 وطُبق على الاتحاد السويسري ومدينة كراكو وأراضي موربيسنيت، وقد اقر القانون الدولي الحياد الطوعي المفروض ذاتياً على نحو مؤقت، اما ما يخص مسألة الحياد البلجيكي الذي فرض عليها في ثلاثينيات القرن التاسع عشر أي منذ تأسيس ركائز بلجيكا ما بين عامي (1830 – 1839)، فقد كان حياداً اجبارياً ودائمياً كشرط من شروط بقاء هذه الدولة مستقلة، الامر الذي ازعج سياسي بلجيكا وقبلوا مرغمين هذا البند القاسي الذي فرضه عليهم مؤتمر لندن كشرط للحصول على الاعتراف الاوروبي بدولتهم الجديدة، وبقيت بلجيكا ملتزمة بحيادها الدائم حتى قيام الحرب العالمية الاولى عام 1914 وقيام القوات الالمانية بانتهاك الحياد ودخولها الاراضي البلجيكية الامر الذي جعل العاصمة البريطانية لندن تحت خطر المدفعية الالمانية، فتدخلت بريطانيا وشاركت بالحرب كضامن لأمن وسلامة الأراضي البلجيكية من أي اعتداء اوروبي وكذلك لحماية أراضيها.
Energy poverty is now an important concern on the public policy agenda in many developed and developing countries. However, evidence on the determinants of energy poverty is relatively scant. This study contributes to the debate on the determinants of energy poverty by being the first to examine the relationship between Voodoo and energy poverty. Using data from the Demographic Health Survey, we find that, Voodoo is positively associated with energy poverty. This finding is robust to alternative ways to addressing endogeneity, alternative ways of measuring energy poverty, alternative specifications and other checks. We identify income and level of education as the important channels through which Voodoo increases the likelihood of being energy poor. Our findings shed new light on how cultural, and specifically traditional religious beliefs influence the proclivity to be in energy poverty and point to the need for policies that reduce the incidence of energy poverty.
This paper explores the intersection of Islamic ethics, the Anthropocene, and transhumanism, focusing on the necessity of integrating responsibility ethics into Islamic thought. It argues that traditional frameworks of deontological, intentional, and virtue ethics, while foundational, are insufficient to address the complex ethical dilemmas posed by globalization, environmental crises, and technological advancements. Drawing on Al-Māturīdī's theological insights, particularly his defense of free will and the concept of the "moment of inner resistance," this study proposes a responsibility ethics framework that complements traditional Islamic teachings. This framework emphasizes human autonomy, the rejection of blind imitation (taqlīd), and the necessity of considering long-term consequences. By reimagining ethical decision-making, this work highlights the potential for Islamic theology to engage with contemporary challenges, fostering a balanced coexistence of technological and spiritual progress.
This article examines how social media, far from merely connecting people, intensifies societal polarization and transforms relationships into adversarial divides. While platforms are often seen as tools for unity, their algorithmic prioritization of polarizing content fosters hostility and constructs unseen enemies. Drawing on the myth of the Biblical Tower of Babel and Carl Schmitt’s friend-enemy paradigm, this analysis examines how digital polarization intensifies hatred and stifles transformative imagination. Systemic outrage-driven content, especially, perpetuates harm against target groups with a disproportionate impact on women. In response, the article advocates relational respect, structural reforms, and regulation to cultivate inclusivity, dialogue, and pluralism. It reimagines the design of social media as a space for solidarity and shared humanity, resisting division through renewed frameworks of connection.
Agama memainkan peran yang sangat signifikan dalam kehidupan sosial manusia. Tidak hanya sebagai sarana spiritual untuk mendekatkan diri kepada Tuhan, tetapi agama juga membentuk dan mengatur perilaku sosial melalui nilai-nilai moral dan etika. Dalam kehidupan bermasyarakat, agama sering berfungsi sebagai sumber norma sosial, mengarahkan individu dalam bertindak dan berperilaku sesuai dengan ajaran agama yang dianut. Selain itu, agama juga menjadi salah satu agen perubahan sosial yang mendorong perbaikan dan pengembangan masyarakat menuju kondisi yang lebih baik. Artikel ini bertujuan untuk menganalisis berbagai fungsi agama dalam kehidupan sosial manusia, baik dalam membentuk norma, membangun solidaritas sosial, hingga menjadi instrumen perubahan sosial. Berdasarkan kajian literatur dari berbagai sumber, artikel ini memberikan perspektif mendalam tentang bagaimana agama memengaruhi dinamika sosial dan perilaku individu dalam masyarakat.
The main hypothesis of the study is that in all contemporary class divided societies social researchers, as other highly educated professionals, occupy contradictory places and roles in the class division of labor of wage workers performing intellectual work function including reproduction of opposing value orientations and ideologies de/legitimizing social inequality. This contradictory position in the class division of labor leaves professional researchers with a greater margin for the choice of a world view and social standpoint from which to approach the explanation and understanding of social inequality and propose policies to deal with it, than to the affiliates of the basic two antagonistic classes, bourgeoisie and proletariat.
This paper examines the impact of modern European coal mining on technological and scientific innovation. Our city-level empirical results demonstrate that coal extraction had a beneficial impact on the cultivation of science figures, as evidenced by a unique dataset of scientists and engineers in Europe during the 19th century and their proximity to coalfields. The results indicate a positive impact when we employ historical European innovation data as an alternative dependent variable. The potential endogeneity problem is controlled by the time-lagged independent variables and conventional instrumental variables, such as the rock strata of the Carboniferous era. In addition, we show that this positive effect was channeled by the forward linkages of collieries such as the cotton textile industry and manufacturing as a whole. Our cliometric findings shed lights on the mechanisms underlying the Industrial Revolution. JEL Classification: O13, Q35, N13, I25, O10
This chapter surveys the growing literature that employs insights from New Institutional Economics to shed light on the role that religion and religious institutions have played in historical and contemporary economic development. Due to the focus on religious institutions , the chapter covers issues at the intersection of religion and: finance, law, political economy, and human capital. It primarily focuses on the monotheistic, Abrahamic faiths—Judaism, Christianity, and Islam—as these are the primary religions covered in the literature. It concludes with a discussion of the usefulness of New Institutional Economics frameworks for studying religion and suggestions for future research areas at the intersection of religion and institutions.
This manuscript addresses the socio-economic challenges arising from technological advancements, focusing on their role in widening wealth inequality. It introduces the concept of ‘Re_cognition Income’ as a mechanism for fair wealth redistribution, aimed at fostering social equity in a rapidly evolving digital landscape. By examining historical shifts from Proprietary to Financial Capitalism and the emerging Participatory Capitalism paradigm, the study provides a comprehensive framework for understanding these transformations. The methodology integrates historical analysis with socio-economic theory to identify key triggers of paradigm shifts and their implications for wealth distribution. Through this approach, the study aims to support policymakers in formulating strategies that ensure the inclusive sharing of technological benefits, promoting a sustainable and just society.
In the competitive knowledge economy, not all higher education graduates enjoy an equal position. In this chapter, we focus on graduates with relatively low-prestige degrees and investigate their social positioning in the labour market. Particularly, in systems of higher education with strong egalitarian traditions, such as that of Finland, it is interesting to examine how the occupational prestige and social hierarchies are constructed among graduates. The chapter investigates how graduates with the UAS bachelor’s degrees negotiate their relative positions in the labour market when faced with the relative lack of prestige. Data consist of 15 interviews collected in 2019 from business graduates of two UASs in Finland. The findings demonstrate how the graduates employ different narrative practices to present themselves as valuable employees and to valorise their own job positions (Duemmler et al., Vocations and Learning 13:369–388, 2020). They, for example, emphasise the practical expertise, work-readiness and potential for learning. Moreover, they stress how their work fits with what they value in life. The study contributes to current, critical discussions about the social inequalities in graduate work and the (failed) promise of higher education.
We rely on digital technologies, greatly empowered by AI, to communicate and supply our knowledge, to cultivate and curate our relationships, to occupy and entertain us, to organize our activities, to filter our choices, and, increasingly, to make our decisions. While their benefits are legion, our growing reliance on digital technologies leaves us with underdeveloped internal resources, including the capacity for self-direction and the thoughtful reflection it is grounded upon. Widespread and growing dependence on these technologies is eroding human agency and undermining practical judgment. As the digital world enjoys continuous upgrading, now greatly accelerated by AI, human beings are threatened with a precipitous downgrading. In the face of this trend, we need to fortify human agency and cultivate the practical judgment that puts it to good use.
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