A diversidade dos cultos e práticas religiosas afro-brasileiras e a consequente multiplicidade das suas experiências já foram ressaltadas pelos estudiosos do fenômeno principalmente na virada do milênio. Propomos-nos nesse texto a discutir de que forma essas religiões conseguiram preservar traços marcantes das culturas e crenças passadas de geração em geração e ao mesmo tempo, modernizar suas práticas e modos de vivenciar a experiência religiosa uma vez que precisam adaptar-se aos novos tempos e, portanto, a novas expectativas e anseios dos (...) praticantes. O cenário em que estabelecemos este debate é o estado de Pernambuco, mais particularmente as religiões afro-brasileiras nesse estado. O exercício metodológico aqui realizado parte das nossas experiências de campo, juntamente com entrevistas realizadas, somadas as reflexões teóricas a partir das quais chegamos a compreensão que o “Candomblé” em Pernambuco se moderniza tentado conservar as suas tradições. As práticas religiosas estão mais abertas, mais espetacularizadas, agora também fazem parte do patrimônio histórico da sociedade. Palavras-chave: Modernização. Fenômeno religioso. Espetacularização. Cultura. Candomblé.The diversity of Afro-Brazilian cults and religious practices as well as the resulting multiplicity of its experiences has already been highlighted by researchers of the religious phenomenon, mainly in the turning of the millennium. In this text we propose to discuss in which way those religions were able to preserve hallmarks of the cultures and beliefs passed on through generations and at the same time modernize its practices and ways of living the religious experience once they need to adapt to the new times and, therefore, to new expectations and wishes of the believers. The scenario in which we establish this debate is the state of Pernambuco, particularly the Afro-Brazilian religions in this state. The methodological exercise herein fulfilled comes from our field experiences, alongside with interviews made, and added to the theoretical reflections from which we arrive to the comprehension that the “Candomblé” in Pernambuco modernizes itself by trying to preserve its traditions. The religious practices are more open, more spetacularized, and now it is also a part of society’s historical heritage. Keywords: Modernization. Religious Phenomenon. Spetacularization. Culture. Candomblé. (shrink)

In the contemporary times, we observe that the called post-modern culture enabled the youth culture to do the own constructions and choices, including religion. This research tried to understand how occurred the cultural and religious construction of youth urban tribes, here represented for headbangers from Caverna de Adulão Community. In this community, the rock was used as an instrument of socialization among the youth. The hypothesis of this research consists in observing that the religious practicing can be affected (...) for cultural changes. While some religious institutions resist changes, others take advantage of it. We could observe that the adaptations of some evangelical churches to the necessities of youth and their cultural practicing can be what attract them to Caverna de Adulão Community, where the rock was allied to religious practicing. At the first part of the paper we described the strategies used to promote the community of youth that are in most varied urban tribes, participants of Caverna de Adulão Community. We tried to identify the motivation of youth that seek to become part of evangelical groups. In the second part we presented how the music and the service, contextualized to youth, as the case of rock, can be attractive to the urban tribes and how this phenomenon open a dialog between religion and the youth culture. At the end we analyzed how occurs the socialization among evangelical youth from urban tribes with rock, both culturally and religiously, in order to understand how the construction of the religious phenomenon happens in Caverna de Adulão Community. The methodology used was established through the bibliographic research and field research with socio-anthropological-ethnographic studying, through participant observation and discussions in focal group. We verified, at the end of the paper, that our hypothesis was partially proved when we observe that rock exerted, in the studied community, the socializing role among the members. However, today rock has moved away from the center of sociability and other elements come into its place, which has given the community greater cultural diversity. (shrink)

El fenómeno religioso se hace presente en las culturas respondiendo a cuestiones humanas importantes. Forma la comprensión de la vida y elabora cosmologías. Desde sus intuiciones, se organiza elaborando los sentimientos de sagrado, realidades simbólicas, ritos, ética, etc. que construyen formas de relación social y comunitaria. Palabras clave: Religión; Teología; Filosofia; Antropología; Sociología; Cultura e moral. ABSTRACT The religious phenomenon is present in cultures as a response to fundamental human questions. It shapes the understanding of life and elaborates cosmologies. (...) With basis on its intuition, it organises itself elaborating the feelings of the sacred, symbolic realities, rites, ethics, and so on, which establish forms of social and communitarian relations. Key words: Religion; Theology; Philosophy; Anthropology; Sociology; Culture and morals. (shrink)

Resumo O objetivo central deste texto é mapear a influência da sociologia weberiana na produção intelectual sobre o fenômeno religioso no Brasil. Mais especificamente, buscaremos compreender de que forma a prédica weberiana que estabelece a "afinidade" do protestantismo pietista com o "desencantamento" das imagens religiosas do mundo e a modernidade capitalista foi apropriada pela Sociologia da Religião, na tentativa de compreender o crescimento do pentecostalismo no Brasil. Assim, rastrearemos a produção sociológica, buscando estabelecer um paralelo entre as representações da (...) sociedade e da cultura brasileiras presentes na forma como os pesquisadores recortam e analisam o fenômeno pentecostal. Concentraremos nossas atenções nos trabalhos que seguem a linha teórica traçada por Cândido Procópio de Camargo, que podemos expressar esquematicamente da seguinte forma: conversão, ruptura com o passado tradicional (aqui representada pela pertença impensada a uma religião - catolicismo), desencantamento das crenças, que levaria à individuação e à ação racional e, finalmente, a modernização da sociedade brasileira. Vemos, portanto, que a reflexão procopiana e a de seus seguidores insere-se em um quadro intelectual mais amplo, que remonta à década de 1930, preocupado com as razões do atraso brasileiro e suas possibilidades de superação. Palavras-chave: Max Weber; Pentecostalismo; Desencantamento; Secularização; Modernização.The main purpose of this text is to map the influence of Weberian sociology on the intellectual production of the religious phenomenon in Brazil. Specifically, it endeavors to understand how the Weberian proposition, which establishes the "affinity" of pietist Protestantism with the "disenchantment" of religious images in the capitalist world and modernity, was appropriated by the Sociology of Religion in an attempt to understand the growth of Pentecostalism in Brazil. Thus, we review the sociological production, seeking to establish a parallel between representations of Brazilian society and culture evident in the way researchers consider and analyze the Pentecostal phenomenon. We focus our attention on the works that follow Cândido Procópio de Camargo's theory, which can be expressed schematically as: conversion, breaking with the traditional past (represented here by belonging thoughtlessly to a religion - Catholicism); disenchantment of beliefs, which would lead to individuation and rational action; and, finally, the modernization of Brazilian society. The conclusion points out that Camargo's thought and that of his followers are inserted into a broader intellectual framework, which dates back to the 1930s and is concerned with the reasons behind Brazilian underdevelopment and the chances of overcoming it. Key words: Max Weber; Pentecostalism; Disenchantment; Secularization; Modernization. (shrink)

RESUMEN: En el presente artículo se intentará demostrar que la libertad de conciencia y religiosa conforman un único derecho que tienen como fin proteger las creencias e ideologías de las personas, independientemente de su carácter religioso o secular. Por ende, se sostendrá que la fórmula adoptada por el sistema jurídico colombiano de promover el fenómeno religioso es contraria al principio de igualdad porque privilegia una visión del mundo teísta frente a otras visiones, también válidas en un Estado constitucional y pluralista (...) como el colombiano.ABSTRACT: In this article we will try to demonstrate that the freedom of conscience and religion constitute a single right that have as a purpose to protect the beliefs and ideologies of people, regardless of their religious or secular character. Therefore, it will be argued that the formula adopted by the Colombian legal system to promote the religious phenomenon is contrary to the principle of equality because it privileges a view of the theist world against other visions, also valid in a constitutional and pluralist state like Colombia.PALABRAS CLAVES: libertad de conciencia, libertad religiosa, estado laico, neutralidad religiosa, separación KEYWORDS: freedom of conscience, religious freedom, secular state, religious neutrality, separation. (shrink)

O artigo procura fornecer elementos para uma leitura positiva do atual fenômeno de folclorização do religioso. A folclorização evocaria uma dupla laicidade, que se coloca dialeticamente quanto à institucionalidade religiosa e independente no tocante à verticalidade dos saberes especializados e seus procedimentos metodológicos, numa perspectiva que se pretende pós-metafísica e democrática. Faz-se, de início, uma síntese atual sobre a relação entre secularização e religiosidade para ilustrá-la com o relato de experiências religiosas específicas, todas anglicanas e localizadas na sociedade estadunidense; (...) além de um estudo sobre a recepção estadunidense ao filme "A Última Tentação de Cristo". Depois, a partir de algumas observações de Althaus-Reid sobre a Teologia da Libertação, o artigo analisa o conceito de "inculturação". Graças à sua volatilidade, o conceito antropológico de "folclorização", enfim, é proposto como uma maneira ampla e flexível de se abordar o pluralismo religioso em contexto (pós) secular ante uma crescente e inexorável influência da "indústria cultural". Palavras-chave : Folclorização; Pós-metafísica; Democracia; (Pós) secularização; Pluralismo ReligiosoThe attempts searched to provide elements for a positive reading of the current phenomenon of religious folklorization. Folklorization would suggest a double laity, which arises dialectically by religious institutionalism and independent from verticality of specialized knowledge and its methodological procedures, which would be a post-metaphysics and democratic perspective. First of all, it creates a synthesis upon the relationship between secularization and religion to illustrate it with a retake of specific religious experiences, every one Episcopalian and located in American society, including a study of the U. S. reception of the film, "The Last Temptation of Christ". Next, from some observations by Althaus-Reid on Liberation Theology, the paper analyzes the concept of "inculturation". Because of its volatility, the anthropological concept of "folklorization", finally, is proposed as an extended and flexible way to focus religious plurality in a (post)secular context in an increasing and inexorable influence of "cultural industries". Key words : Folklorization; Post-metaphysics; Democracy, (Post) secularization; Religious Pluralism. (shrink)

Explora-se o conceito de que a diversidade propicia robutez nos sistemas processadores de informação e como seria aplicável às areas neurais e sociais, incluindo o fenômeno religioso. Avaliação de estatísticas populacionais indica que o último não é essencial ao humano, apesar de ser praticamente constante nas culturas. Discutem-se os aspectos cognitivos e afetivos na ciência e na religião, sob a proposta de que demarcação adequada pode auxiliar na redução de conflitos. Nesse mesmo sentido pode contribuir a elaboração sobre as (...) tensões entre verdades – determinismos – e liberdades, que decorreriam do uso dos conceitos de crenças fortes e fracas, ou seja, entre crenças e hipóteses que parecem promissoras – merecedoras de créditos de confiança. Indica-se a possibilidade de se considerar um sistema de culturas distintas e diversas, apesar das tendências globalizadoras que podem incidir sobre os aspectos mais materiais. Palavras-chave : Estabilidade; Sistema; Evolução; Biologia; Sociedade; Cognição; Afetividade; Essência; Transcendência; Hipótese; Verdade.The concept that diversity propitiates robustness in information processing systems is explored and indicated to be applicable in the neural and social areas, including the religious phenomenon. Evaluation of statistics in populations indicates that the latter is not essential to the human, in spite of being a constant among cultures. Cognitive and affective aspects in science and religion are discussed under the proposition that adequate demarcation may help in reducing conflicts. Elaboration on the tensions between truths – deterministic – and freedom may contribute in the same direction. Tensions may arise from the utilization of the concepts of strong and weak concepts of belief, that is, between beliefs and seemingly fruitful hypotheses – deserving credits of trustfulness. The possibility of considering a system of distinct and diverse cultures is indicated, in spite of the globalizing tendencies that may prevail over other more material aspects. Key words : Stability; System; Evolution; Biology; Society; Cognition; Affection; Essence; Transcendence; Hypothesis; Truth. (shrink)

Review ORO, Pedro Ivo. O fenômeno religioso; como entender. São Paulo: Paulinas, 2013.

RESUMENEl artículo analiza la significación del pensamiento de J. Patočka para un acceso no confesional al fenómeno religioso. El análisis persigue dos objetivos. Primero determinar en qué medida los fundamentos de su filosofía de la historia implican una conmoción del orden fenoménico que abre el pensamiento hacia el Misterio que trasciende pero, a la vez, posibilita la historia humana. Segundo, explicitar el sacrificio como el medio por excelencia a través del cual el hombre en la era nihilista puede religarse con (...) el llamado de ese Misterio trascendente a realizar la infinita riqueza del ser y mantener viva la historia como historia con sentido.PALABRAS CLAVE HISTORIA, SACRIFICIO, SENTIDO, LO DIVINO.ABSTRACTThe paper analyzes the significance of J. Patočka’s thought for a non confessional access to the religious phenomenon. The analysis pursues two objectives. Firstly, to determine to what extent the foundations of his philosophy of history imply a commotion of the phenomenal order that opens the thought to the Mystery that transcends, but, at the same time, makes human history a reality. Secondly, to explicit sacrifice as the medium par excellence through which the man in the nihilistic era can connect (re-ligare) himself with the call from this transcendent Mystery to fulfil the infinite richness of being and maintaining history alive as well as meaningful.KEYWORDSHISTORy, SACRIFICE, MEANING, THE DIVIN. (shrink)

RESUMENEl artículo analiza la significación del pensamiento de J. Patočka para un acceso no confesional al fenómeno religioso. El análisis persigue dos objetivos. Primero determinar en qué medida los fundamentos de su filosofía de la historia implican una conmoción del orden fenoménico que abre el pensamiento hacia el Misterio que trasciende pero, a la vez, posibilita la historia humana. Segundo, explicitar el sacrificio como el medio por excelencia a través del cual el hombre en la era nihilista puede religarse con (...) el llamado de ese Misterio trascendente a realizar la infinita riqueza del ser y mantener viva la historia como historia con sentido.PALABRAS CLAVE HISTORIA, SACRIFICIO, SENTIDO, LO DIVINO.ABSTRACTThe paper analyzes the significance of J. Patočka’s thought for a non confessional access to the religious phenomenon. The analysis pursues two objectives. Firstly, to determine to what extent the foundations of his philosophy of history imply a commotion of the phenomenal order that opens the thought to the Mystery that transcends, but, at the same time, makes human history a reality. Secondly, to explicit sacrifice as the medium par excellence through which the man in the nihilistic era can connect (re-ligare) himself with the call from this transcendent Mystery to fulfil the infinite richness of being and maintaining history alive as well as meaningful.KEYWORDSHISTORy, SACRIFICE, MEANING, THE DIVIN. (shrink)

Thesis summary: FREIRE, Ana Ester Pádua. The humanistic approach in religious studies: contributions to the study of the religious phenomenon.

The “Trypillian altars” are important and diverse group of Eneolithic religious objects discovered by archaeological science during the last century in the vast territory of the Cucuteni-Trypillian cultural community. To date there has been a considerable accumulation of information which is in need of a proper systematization and religious understanding of this phenomenon. Trypillian altars, as elements of the Trypillian religious system, have so far remained outside the scope of comprehensive study. However, they are undoubtedly of great (...) importance as a source of information on the ritual and mythological system not only of the Cucuteni-Trypillian community, but of prehistoric societies in general. The altars discovered in Ukraine during the excavations of the Nebelivka Temple (Trypillian culture) in Kirovohrad region of Ukraine are of particular importance for the study, as they are among the largest temple altars of their time in the entire oikonomia of the ancient world, and their design and iconography are well preserved. These sacred objects are also the earliest type of altars in world history that were part of the celebration of archaic temple rites (approximately 4000-3900 BC). The paper deals with typological, iconographic, chronological and ideological questions concerning Trypillian altars from the territory of modern Ukraine, Romania and Hungary. The function of altars in places of worship—sanctuaries and temples of the Trypillians, as well as in domestic and public spaces—is of particular interest. As a result, the religious and social function of the “Trypillian altars” is revealed by the author of the paper. (shrink)

Análise dos principais desafios do pluralismo religioso para o contexto teológico latino-americano. Como resultado de nossa pesquisa, formulamos três eixos norteadores da temática: I. A importância pública das religiões para os processos de promoção da paz e da justiça, associada ao valor da mística e da alteridade na formação de espiritualidades ecumênicas e como elas incidirão nos processos religiosos e sociais, favorecendo perspectivas utópicas, democráticas e doadoras de sentido. II. A necessidade de mudança de lugar teológico a partir da realidade (...) das culturas religiosas afro-indígenas. III. A contribuição da teologia feminista da libertação para o debate do pluralismo religioso. Metodologicamente, reunimos a produção teológica latino-americana em torno das questões do pluralismo religioso, identificamos os aspectos principais, especialmente os que interpelam mais diretamente o método teológico e sistematizamos os pontos que consideramos mais desafiadores em torno dos três eixos já referidos. A pesquisa mostra que, diante do pluralismo religioso, faz-se necessária para a teologia das religiões uma atenção especial à articulação entre a capacidade de diálogo dos grupos religiosos e os desafios em torno da defesa dos direitos humanos e das lógicas inclusivas. Palavras-chave: Método teológico. Teologia das religiões. Pluralismo. Teologia da libertação.This paper analyses the main challenges of religious pluralism for the theological Latin American context. The research was formulated around three topics: (i) the public importance of religions for the peace processes and promotion of justice. It takes into account the way in which the ecumenical formation of spiritualities, in the middle of mysticism and alterity, affects religious and social processes, allowing the emergence of new utopian, democratic and meaningful perspectives; (ii) the necessity of rethinking theological locus, shifting to a starting point of afro-indigenous cultures; and (iii) the contribution of feminist liberation theology to the debate of religious pluralism. Our method was to bring together the principal questions around religious pluralism in Latin American theology, identifying its principal aspects, focusing mostly those aspects that directly interpellate the theological methodology. Those aspects were systematized around the three topics mentioned above. The paper shows that, concerning religious pluralism, it is necessary for the theology of religions special attention to the relationship between the capacity for dialogue of religious groups around the defense of human rights and inclusiveness. Keywords: Theological methodology. Theology of religions. Pluralism. Liberation Theology. (shrink)

Dificilmente se encontrará um outro país que foi tão influenciado por outras culturas e civilizações como o Japão. De fato, os grandes pontos de viragem da sua história foram marcados pelo encontro com outras civilizações e culturas. Porém, as grandes mudanças que se operaram como resultado de influências exteriores nunca conseguiram pôr em questão as premissas básicas da cultura japonesa. Prevaleceu sempre um sistema de valores que carece de uma clara orientação transcendental e universalista. Enquanto no mundo ocidental a dimensão (...) transcendental do cristianismo exerceu uma forte influência na criação de valores universais à luz dos quais se configurou a realidade sociopolítica, no Japão o budismo, a religião dominante durante o período feudal, nunca conseguiu alcançar tal hegemonia e oferecer princípios orientadores para a ordem politica e social. O valor supremo ao qual tudo o resto se deve subordinar é a ordem sociopolítica da nação. Ser um membro fiel desta ordem e contribuir para a preservação da sua harmonia adquire um caráter quase sagrado. Aqui reside o núcleo essencial da religiosidade do povo japonês, frequentemente designada por Niponismo . Foi esta matriz cultural e religiosa de natureza etnocêntrica que permitiu ao Japão adotar muitos elementos da cultura ocidental para modernizar o país e manter, ao mesmo tempo, a sua própria identidade cultural. Palavras-chave : Japão. Religião., Cultura. Coletividade Social. Niponismo.It is probably difficult to find a country that was so greatly influenced by other cultures and civilizations as Japan has been. In fact, the great changes that took place in Japanese history were the result of the encounter with other civilizations and cultures. The influences received, however, were never able to put into question the basic premises of Japanese culture. A value system that lacked a clear transcendental and universalistic orientation remained dominant. While in the west the transcendental dimension of Christianity exerted a strong influence in the creation of universal values in the light of which the sociopolitical reality was shaped, in Japan, Buddhism―the dominant religion throughout the feudal period―was never able to attain such hegemony and offer normative and universal values for the political and social order. In Japan the supreme value to which everything else should be subordinated is the political and social order of the nation. To be a faithful member of the social collectivity and contribute to the preservation of its harmony acquires a quasi-sacred value. Here resides the core essence of the religiosity of the Japanese people, often referred to as Nipponism . It was this cultural and religious matrix of an ethnocentric nature that enabled Japan to adopt many elements of western culture in order to modernize the nation and at the same time maintain its own cultural identity. Key words : Japan. Religion. Culture. Social Collectivity. Nipponism. Dificilmente se encontrará um outro país que foi tão influenciado por outras culturas e civilizações como o Japão. De fato, os grandes pontos de viragem da sua história foram marcados pelo encontro com outras civilizações e culturas. Porém, as grandes mudanças que se operaram como resultado de influências exteriores nunca conseguiram pôr em questão as premissas básicas da cultura japonesa. Prevaleceu sempre um sistema de valores que carece de uma clara orientação transcendental e universalista. Enquanto no mundo ocidental a dimensão transcendental do cristianismo exerceu uma forte influência na criação de valores universais à luz dos quais se configurou a realidade sociopolítica, no Japão o budismo, a religião dominante durante o período feudal, nunca conseguiu alcançar tal hegemonia e oferecer princípios orientadores para a ordem politica e social. O valor supremo ao qual tudo o resto se deve subordinar é a ordem sociopolítica da nação. Ser um membro fiel desta ordem e contribuir para a preservação da sua harmonia adquire um caráter quase sagrado. Aqui reside o núcleo essencial da religiosidade do povo japonês, frequentemente designada por Niponismo . Foi esta matriz cultural e religiosa de natureza etnocêntrica que permitiu ao Japão adotar muitos elementos da cultura ocidental para modernizar o país e manter, ao mesmo tempo, a sua própria identidade cultural. Palavras-chave : Japão, Religião, Cultura, Coletividade Social, Niponismo Abstract It is probably difficult to find a country that was so greatly influenced by other cultures and civilizations as Japan has been. In fact, the great changes that took place in Japanese history were the result of the encounter with other civilizations and cultures. The influences received, however, were never able to put into question the basic premises of Japanese culture. A value system that lacked a clear transcendental and universalistic orientation remained dominant. While in the west the transcendental dimension of Christianity exerted a strong influence in the creation of universal values in the light of which the sociopolitical reality was shaped, in Japan, Buddhism―the dominant religion throughout the feudal period―was never able to attain such hegemony and offer normative and universal values for the political and social order. In Japan the supreme value to which everything should be subjected is the political and social order of the nation. To be a faithful member of the social collectivity and contribute to the preservation of its harmony acquires a quasi-sacred value. Here resides the core essence of the religiosity of the Japanese people, often referred to as Nipponism . It was this cultural and religious matrix of an ethnocentric nature that enabled Japan to adopt many elements of western culture in order to modernize the nation and at the same time maintain its own cultural identity. Key words : Japan, Religion, Culture, Social Collectivity, Nipponism. (shrink)

En medio del constante replanteo que la filosofía y las ciencias humanas en general han venido haciendo de nociones básicas como la de 'existencia', un horizonte de planteo intercultural permitirá acoger mejor las demandas de las sociedades contemporáneas cruzadas por diferentes centros histórico-culturales y por el fenómeno común de los movimientos sociales exigiendo cada uno reconocimiento de sus propios derechos. Se concibe tal planteo como una 'odisea de la libertad', ya que intenta perseguir el difícil camino de la libertad -en (...) tanto poder ser- hacia la realización de sí mismo, en relación al reconocimiento de sí y de los otros, en el ámbito comunitario y político. Sin olvidar la buena relación con la naturaleza y el cosmos y con lo que trasciende a cada realidad, en tanto abrigo de infinitud en el ámbito artístico y religioso. Se advierte entonces que el camino a la libertad atraviesa todo tipo de dificultades. Amid the constant reconsideration of basic notions such as "existence" by philosophy and human sciences, an intercultural proposal will give a better response to the demands of contemporary societies, which are crossed by different historical-cultural centers and by the common phenomenon of social movements claiming for their own rights. Such proposal is conceived as "an odyssey of freedom", since it pursues the hard path of freedom-as possibility to be-towards his own realization and regarding his own and others' acknowledgement in the community and political sphere, not forgetting the good relationship with nature and the cosmos and with what transcends each reality, as a shelter of infinity in the artistic and religious field. It is then noticed that the path to freedom undergoes all kinds of difficulties. (shrink)

Tendo em vista o amplo debate que divide a opinião de pesquisadores hoje no Brasil em torno da complexa questão do “ensino religioso” na escola pública, este artigo busca situar o tema na perspectiva das ciências da religião. Busca-se apontar a possibilidade de um aporte singular desse novo campo disciplinar no “ensino do religioso”. Sem cair num proselitismo problemático, busca-se mostrar a pertinência e plausibilidade de uma reflexão que favoreça a aproximação e o conhecimento por parte dos alunos das distintas (...) manifestações do fenômeno religioso, bem como das plurais opções espirituais em curso no cenário mundial. Trata-se de uma aproximação que vem enriquecida com a dinâmica transversal e multidisciplinar das ciências da religião, movida também por uma distinta sensibilidade ao mundo do outro e da perspectiva dialogal, de forma a superar a dinâmica das afirmações identitárias e a buscar com sinceridade e abertura, o respeito e o aprendizado diante do patrimônio religioso do outro. Palavras-chave : Educação. Ensino Religioso. Ciências da Religião. Pluralismo.Taking into account the wider debate that involves opposing views of researchers in Brazil on the complex issue of religious education at public schools, this essay situates this thematic from the standpoint of sciences of religion. This article reflects on the possibility of a singular approach to this new problematic concerning the “religious education” in public schools. It is necessary to show the possibility of a reflection that helps students to learn about different manifestations of religious phenomenon, as well as the plurality of religious spiritual experiences nowadays available, without falling in a questionable proselytise. This experience can be enriched by transversal and multidisciplinary approaches in sciences of religion. This means to take a dialogic perspective with a special sensibility to the others’ worldview in such a way that allows us to overcome the tendency to affirm one’s own identity rather than the identity of the other. In this way, we are sincerely open to respect the religious experience of the other. Keywords : Education. Religious Education. Sciences of Religion. Pluralism. (shrink)

Normal 0 21 false false false PT-BR X-NONE X-NONE MicrosoftInternetExplorer4 As festas realizadas pela Igreja Católica foram os primeiros eventos sociais no período do Brasil colônia, agregando pessoas de classes sociais distintas, mesclando as diferentes culturas e etnias. Estas foram motivo de congraçamento, mas também de pelejas e controle social realizado pela Igreja e Estado Português. Atualmente no Brasil, as festas católicas deslocam uma grande quantidade de pessoas no período dos seus acontecimentos. Além de atrativos turísticos, as celebrações religiosas no (...) país são também patrimônio imaterial e estão inseridas dentro da cultura "do festejar" dos brasileiros. Esse presente artigo tem por finalidade abordar aspectos da Procissão ao Nosso Senhor dos Passos na cidade sergipana de São Cristóvão. A metodologia utilizada foi a pesquisa bibliográfica, com discussão no campo teórico sobre Barroco, Festa Devocional, Tradição, Religiosidade, Procissão, Turismo Religioso, Cultura e Identidade. Também foi realizada a pesquisa de campo, com observação direta. Com esse estudo, ficou perceptível que, como território distante de Portugal, as festas religiosas do Brasil tomaram uma dinâmica própria, absorvendo elementos profanos e se resignificando através do apelo popular. Palavras-chave: Turismo Religioso; Catolicismo; Festa; Nosso Senhor dos Passos.The feasties held by the Catholic Church were the first social events during the period of colonial Brazil, bringing people from different social classes, merging the different cultures and ethnicities. These were the subject of harmony, but also of struggles and social control held by the Church and the Portuguese State. Currently in Brazil, the Catholic party moving a lot of people in the period of their events. Apart from tourist attractions, religious celebrations in the country are also intangible heritage and culture are embedded within "the feast" of Brazilians. This present article seeks to address aspects of the Procession of " Nosso Senhor dos Passos " the city of São Cristóvão state of Sergipe. The methodology used was literature, with discussion in the theoretical field of Baroque, Devotional Feast, Tradition, Religion, Procession, Religious Tourism, Culture and Identity. We also carried out field research, with direct observation.With this study, it was noticeable that, as distant territory of Portugal, the religious feasties in Brazil have taken a very dynamic, absorbing the profane elements and reframing through popular appeal. Key words: Religious Tourism; Catholicism; Feast; Nosso Senhor dos Passos. (shrink)

A tendência de uma sociologia do catolicismo contemporâneo no país nestes últimos anos foi de reduzi-lo a uma instituição política e social movida por interesses de poder no campo religioso e no espaço público, dispensando a mediação de sua cosmologia como pano de fundo de sua atuação. A partir do livro pioneiro de Roberto Romano (1976) que resgata o papel da cosmologia católica na sua intervenção pública, e seguindo os estudos de Sanchis (1994) e Steil (1996) que chamam a atenção (...) para o seu perfil de “estrutura de longa duração” que se (re)combina com os estilos das épocas que atravessa, a intenção deste texto é detectar numa hermenêutica de aspectos cruciais da Teologia católica e em dimensões estruturais de sua configuração, condutas e comportamentos pelo qual o catolicismo se faz presente na modernidade. Neste particular, a cosmologia não vai engendrar um comportamento holista-tradicional mas vai expressar-se traduzida para os códigos contemporâneos seja do individualismo, da subjetividade, da cultura psi, da auto-ajuda e da expresividade emocional e corporal. Palavras chave : Catolicismo. Cosmologia. Modernidade.: The trend in contemporary sociology of Catholicism in Brazil has been to reduce Catholicism to a political and social institution moved by the interests of power in religious as well as public spheres, ignoring the intervening role of its cosmology as a background for its actions and postures. The article takes as a starting point Roberto Romano’s (1976) pioneer work in the field, where the author reinstates the role of catholic cosmology in processes of institutional public intervention. It has equally drawn inspiration from Sanchis (1994) and Steil’s (1996) studies stressing on Catholicism’s institutional profile as a ‘structure of long duration’ that interacts with the various ways of living of different times and spaces. Accordingly, the main goal of the article is to identify in a hermeneutics of crucial aspects of Catholic theology and in structural dimensions of its configuration, the attitudes and behaviors that inform Catholicism’s presence in modernity. In this way, cosmology doesn’t underpins any traditional holistic behavior but finds expression in translations of contemporary codes like those of individualism, subjectivity, psy culture, self-help and emotional and bodily expressions. Key-words : Catholicism. Cosmology. Modernity. (shrink)

O artigo apresenta apontamentos sobre “marketing de guerra santa ” , o planejamento estratégico de gerenciamento de mercado religioso aplicado por algumas das igrejas cristãs da contemporaneidade. Vale-se de reflexões a partir de observação participante e de consulta a bibliografia especializada. Apontam-se algumas das formas com as quais essas igrejas se midiatizam e se inserem num contexto de espetacularização e mercadorização próprios da sociedade do tempo presente e imediato. O mercado religioso no qual se inserem as agências que praticam este (...) tipo de marketing passa por contextos de adequação ao capital simbólico e ao arcabouço cultural dos fiéis, sendo possível identificar o investimento ideológico e econômico na fabricação e veiculação de suas estratégias, discursos e mercadorias. O objetivo é o de perceber algumas das maneiras com as quais firmas religiosas (tomando como maior exemplo as igrejas neopentecostais) veiculam as mercadorias que produzem ou se apropriam, e os discursos que reverberam, relacionando-os a uma cultura de massa e a uma sociedade espetacular; fomentando a discussão sobre como tais igrejas e outros segmentos religiosos aplicam o marketing de guerra santa para melhor posicionarem sua marca no mercado e conquistarem mais fiéis. Palavras-chave : Marketing de guerra santa. Neopentecostalismo. Mídia. Mercado. Espetáculo da fé.This article presents some notes on Jesus´ marketing, strategic planning of management of religious market applied by some of contemporary Christian churches. For this purpose, the reflections from participant observation and literature on the subject are validated. Some of the ways these churches mediate themselves and are part of a context of spectacle and commoditization are also pointed out. The religious market has adequate to the symbolic capital and to the cultural framework of the participants of the churches. Because of that it is possible to identify the ideological and economic investment in the manufacturing and delivery of their strategies, discourses and products. This article aims to highlight some of the ways in which neo-Pentecostal churches convey the goods they produce and the speeches that reflect them, relating them to a mass culture and a society of the spectacle. Finally, the article wants to encourage the debate on the ways these churches apply the marketing of Jesus in order to co-opt their members and flatten their units Keywords : Holy War’s marketing. Neopentecostalism. Media. Market. Show of faith. (shrink)

A discussão sobre o Ensino Religioso na escola pública das diferentes unidades da Federação é uma polêmica constante ao longo da história da República brasileira. A imposição legal do Ensino Religioso no âmbito escolar pode remeter à ideia de um Estado não laico e acarretar mais preocupações e discussões do que propriamente promover uma formação integral que favoreça os estudantes. No Estado laico, as religiões são livres contanto que respeitem a neutralidade confessional da esfera pública e a garantia de cuidar (...) do bem comum. O Ensino Religioso, no espaço da educação, contribui para prevenir a intolerância e instiga os estudantes a buscar seus direitos e liberdades. Isto não significa abrir mão do direito de expressão da confessionalidade de alunos e professores, mas permitir ao outro ser sujeito de sua cultura e de seus desejos. O Ensino Religioso como componente curricular está alicerçado nos princípios da cidadania, no entendimento do outro enquanto outro. E isso só é possível num Estado laico, pois é competência do Estado assegurar aos alunos o direito de receber a formação religiosa desejada. É um direito cidadão. Palavras-chave: Educação; Ensino Religioso; Estado laico.The discussion of Religious Education in public schools of the various units of the federation is a constant debate throughout the history of the Brazilian Republic. The legal imposition on Religious Education in schools may refer to the idea of a secular State and not cause more concern and discussion than actually promote an integral formation that favors students. In the secular State, religions are free provided, they satisfy the confessional neutrality of the public sphere and ensuring care for the common good. The Religious Education in the area of education helps to prevent intolerance and encourages students to pursue their rights and freedoms. This does not mean giving up the right of expression of denominational pupils and teachers, but to allow another to be subject to their culture and their desires. The Religious Education as a curriculum component is based on principles of citizenship, in understanding the other as other. And this is only possible in a secular State, it is responsibility of the State to ensure students the right to receive religious training desired. It is a citizen right. Key words: Education; Religious Education; Secular State. (shrink)

This article presents the results of a preliminary multidisciplinary research of the specificities of youth’s response to various descriptors. Using the semiotic, in-depth psychological, theological and mathematical analysis of the collected associative chains, the author compares the responses of youth representatives to religious and ethical terms with colloquial lexemes, as well as determines sensitivity to these terms and proclivity for their logical and sensory-emotional perception. Particularly, method of semantic multiplication allows identifying strong and weak descriptors of semiosis under consideration. (...) The author determines the trends that outline a number of structural and psychodynamic characteristics of psychic reality of modern Russian youth. The following conclusions were made in the course of this research: 1. Sensitivity (and corresponding awareness) to religious descriptors was demonstrated by less than half of the respondents, and a fifth of the entire sample of terms appeared to be unfamiliar to the respondents; 2. The analysis of ethical associative chains at the level of interpretation, indicated the existence of such a phenomenon as “indeterminate religiosity”, which implies a certain spiritual pursuit, which at the moment does not comply with the familiar to a respondent religions traditions; 3. The acquired data, on the one hand, correspond to the classic “Maslow's Hierarchy of Needs”, while on the other hand, spiritual pursuit of respondents and simultaneously scarce character of “existential” associations may testify in favor of the dominance of “ethical-spiritual” paradigm in psychic reality of respondents (which also complies with the Maslow’s research of later period in the area of “existential needs” and “peak experiences”; 4. All of the aforementioned means that the key to interaction with modern youth (including didactical and educational) is the paradigm of ethical values, which can also be connected with a latent spiritual pursuit. (shrink)

Resumo : O presente artigo objetiva discutir o mal-estar docente a partir da perspectiva niilista de Friedrich Nietzsche. Atualmente, o debate sobre o mal-estar docente tem privilegiado perspectivas ou enfoques políticos, econômicos e psicológicos. Neste texto, os autores analisam inferências e evidências possíveis que relacionem o fenômeno cultural do niilismo ao mal-estar docente, tão em evidência nas instituições públicas de ensino, no Brasil. São tecidas discussões e argumentos sobre a decadência dos valores do entorno e dos fundamentos da ação (...) educativa, mais precisamente o valor da educação, do conhecimento, da ciência, da cultura elaborada, da autoridade docente, da didática etc. Em outras palavras, a originalidade desse texto é, sobretudo, situar o mal-estar docente, em um espaço e tempo de derrocada de valores culturais, dentre outros, e o apresentar como resultado de um mal-estar maior compartilhado pela cultura ocidental em parte do século XX até os dias atuais. Espera-se que os debates presentes no texto possam ampliar as perspectivas para a compreensão do mal-estar entre os professores. (shrink)

Entendemos que nenhuma sociedade constrói o presente e alicerça o futuro sem compreender sua cultura e sem conhecer o significado de sua história. O objetivo deste artigo consiste em apresentar uma metodologia aplicada na sala de aula das primeiras séries do ensino fundamental, cujo propósito foi despertar a imaginação simbólica dos alunos através do uso das lendas presentes nos livros didáticos do ensino religioso ministradas pelos docentes. Os temas estudados têm como base teórica a fenomenologia da religião, a antropologia e (...) a teoria geral do imaginário. Selecionamos para nosso estudo como fundamentação metodológica a pesquisa descritiva, de campo e a abordagem qualitativa para análise dos dados. Ponderamos que a pesquisa descritiva observa, registra, analisa e correlaciona fatos ou fenômenos sem manipulá-los, ela procura descobrir, com precisão possível, a frequência com que um fenômeno ocorre, sua relação e conexão com outros, sua natureza e característica. Nos primeiros resultados de nossa investigação cientifica foi identificado que as lendas trabalhadas na sala de aula potencializam o imaginário popular resguardando a identidade cultural de uma manifestação religiosa. Consideramos que esta metodologia de ensino proposta pode ser implantada pelos professores do ensino religioso no seu planejamento. Palavravas-chave : Lendas. Imaginação. Educação.No society is able to build the present and set the bases for the future without understanding its culture and without knowing the meaning of its history. The purpose of this article is to present the methodology put into practice in the classrooms of the first grades of the elementary school, which have the sole intention to wake up the symbolic imagination of the students through the use of the legends found in the didactic books of the religious teaching ministered by the faculty members. The topics studied are based upon the religious phenomenology, anthropology and the general theory of imaginary. For our study, we used the field research and the qualitative approach as a methodological foundation, to make the data analysis. We consider that the descriptive research observes, registers, analyses and co-relates facts or phenomena without manipulating them; such approach helps us to discover the frequency in which a phenomenon happens, the connection of the phenomenon with the others, and also its nature and characteristics. Since the first results of our scientific investigation we have identified that the legends seen by the students in their classroom have potentized the popular imaginary and have maintained the cultural identity of a religious manifestation. We consider that the teachers of religious teaching can introduce this teaching methodology proposed in their school plans. Keywords : Legends. Imagination. Education. (shrink)

Resumo O fundamentalismo é um fenômeno relativamente recente, pelo menos como posição articulada e autoconsciente. O presente artigo apresenta, de início, uma reflexão sobre o surgimento do termo fundamentalismo, em breve resgate histórico. A seguir, identifica e analisa as características principais dessa atitude, tanto na sua configuração psicológica (subjetivismo fechado), como na sua teoria epistemológica implícita (fideísmo radical, fé ou submissão a uma autoridade religiosa como fonte exclusiva ou predominante de certeza epistemológica), na sua hermenêutica (liberalismo na interpretação de (...) escrituras) e na sua maneira de priorizar um ativismo radical, na perspectiva pragmática (tendência a medidas radicais, à militância e até ao terrorismo no prosseguimento efetivo dos seus fins). Aplicando essa análise, mostra que os debates atuais entre cristãos e "neoateus" parecem frequentemente fundamentalistas, mas não apenas do lado religioso da disputa. Talvez o nome de fundamentalista possa ser reivindicado por alguns que ficariam bem surpresos pela nova titulação. A última parte do artigo discute a religião "usada" e "abusada". Palavras-chave: Ateísmo; Fundamentalismo; Filosofia da religião.Fundamentalism is a relatively recent phenomenon, at least as an articulated and self-conscious position. The present article begins by reflecting on the origin of the term fundamentalism in a brief historical review. Then the principal characteristics of this attitude are identified and analyzed, both in its psychological configuration (a closed subjectivity), as well as in its implicit epistemological theory (radical fideism, faith or submission to a religiou authority as exclusive or predominant source of epistemological certitude), its hermeneutics (literalism in the interpretation of scriptures) and its manner of prioritizing radical activisim in its pragmatic perspective (tendency to radical means, to militancy and even terrorism in the effective persecution of its ends). Applying this analysis, current debates between Christians and "neo-atheists" appear frequently fundamentalist, but not only on the religious side of the dispute. Perhaps the name fundamentalist can be claimed even by some who would be quite surprised by the new christening. The last part of the article discusses "used" and "abused" religion. Key words : Atheism; fundamentalism; philosophy of religion. (shrink)

O projeto de ética mundial, desenvolvido pelo teólogo ecumênico Hans Küng, propõe que somente por meio de um diálogo inter-religioso é possível estruturar princípios básicos que sejam válidos globalmente e que proporcionem a construção de uma cultura da paz. Essa possibilidade no campo da ética estabelece um amplo diálogo com diferentes autores. No entanto, como o próprio autor assume, o projeto possui limitações, sendo que uma delas é a exclusão de temas que envolvem questões de Bioética que são importantes para (...) as relações em sociedade. Os temas hoje avaliados na área de Bioética são de difícil consenso, entre eles: aborto, uso de embriões, reprodução assistida, questão de gênero. Desse modo, novas frentes de diálogo se fazem necessárias, principalmente no tocante às ciências biológicas, ou seja: a relação entre religião e ciência e cultura e ciência. Para que esse diálogo se torne possível, é necessário reconhecer as possibilidades e os limites do diálogo, numa exigente proposta de transcendência do individualismo, das culturas e da própria religião. Por isso é necessário aprofundar a reflexão começando pela identificação dessas novas questões para se buscar novos espaços de diálogo. Palavras-chave : Ética mundial; Cultura da paz; Bioética; Ética da transcendência.The world ethics project, developed by the ecumenical teologian Hans Küng, indicates that only by a inter-religious dialogue is possible to built basic principles that would be wordly accepted and helpfull in the building of a culture of peace. This possibility on ethics research brings a large dialogue with several thinkers. Although, as the author himself accepts, the project has some limitations, being one of them the exclusion of themes that are discussed in Bioethics and are important to relationship in society. The issues that are studied in Bioethics are of rare consensus, like: abortion, utilization of embryo for research, medically assisted reproduction, gender’s subjects. Thus, new fronts of dialogue are needed, mainly related to biological sciences, it means: relation between religion and sciences, and between culture and sciences. For the dialogue to be possible it is needed to recognize possibilities and limits of it, from an exigent proposal of transcendence of individualism, culture and religion itself. Them, it is needed to deep the thinking starting on identificating this new questions to look for new spaces of dialogue. Key words : World ethics; Culture of peace; Bioethics; Transcendence. (shrink)

A “globalização” é um fenômeno desafiante. É um conceito que apresenta diversas significações e utilizações. Há certa imprecisão conceitual sobre a “globalização”, especialmente no campo teológico, encontrando-se outras categorias que também são utilizadas com a intenção de representá-la: “mundialização” e “internacionalização”. A complexidade dessas realidades faz surgir ainda conceitos como "globalidade” e “globalismo”. Como compreender esses fenômenos, suas dimensões e todas essas terminologias? E como alguns teólogos têm se apropriado dessa realidade? Este artigo discute e define esses diversos conceitos, (...) amparando-se em alguns autores das Ciências Sociais, e explicita e justifica a razão de se trabalhar com a categoria "Globalização” no campo teológico. Mas a intenção principal deste texto é verificar o impacto desse fenômeno e a reação a ele nas teologias da Libertação e do Pluralismo Religioso, especialmente diante da realidade da pobreza e do pluralismo religioso. A conclusão aponta, brevemente, para a articulação entre essas duas teologias de forma a dar outro enfoque à “globalização” e contribuir para a superação dos principais desafios contemporâneos gerados por ela. Palavras-chave: Globalização; Mundialização; Internacionalização; Globalismo; Teologia da libertação; Teologia do pluralismo religioso. ABSTRACT Globalization is a challenging phenomenon. The concept presents several meanings and uses. There is a certain conceptual vagueness about globalization, especially in the theological field, other categories being also used with the intention of representing it: mundialization and internationalization. The complexity of those realities brings about concepts such as globality and globalism. How can we understand those phenomena, their dimensions and all those terminologies? And how have some theologians appropriated that reality? This article discusses and defines those various concepts, with basis on some Social Science authors, besides making explicit and justifying the reason for working with globalization in the theological field. It aims mainly at verifying the impact of that phenomenon and the reaction to it in the theologies of Liberation and Religious Pluralism, especially in face of the reality of poverty and religious pluralism. The conclusion points out briefly the articulation between those two theologies so as to present another approach to globalization and to face the main contemporary challenges generated by it. Key words: Globalization; Mundialization; Internationalization; Globalism; Theology of Liberation; Theology of Religious Pluralism. (shrink)

La comprensión de la muerte varía según la época, la cultura, la religión y la edad. Con anterioridad al desarrollo que la ciencia médica ha experimentado desde finales del siglo XIX, en la mayoría de las culturas y religiones había una aceptación de la muerte y se consideraba como parte del ciclo vital de la persona donde se trascendía a una forma celestial y puramente sobrenatural. Los avances científicos de la medicina han venido a cambiar esta situación. La muerte se (...) empezó a ver como un enemigo y dio comienzo a una lucha encarnizada entre ambas. El concepto de "muerte natural" se sustituyó por el de "muerte intervenida," dando origen a numerosas cuestiones relacionadas con la toma de decisiones y actuaciones a realizar en pacientes ingresados y en situación terminal. En este trabajo se realiza una reflexión teórica que tiene como objetivo el análisis bioético acerca de las diferencias entre los aspectos religiosos y culturales relacionados con la práctica de la limitación del esfuerzo terapéutico. The understanding of death varies according to time, culture, religion, and age. Previous to the development that medical sciences has undergone since the end of the XIX Century, in most cultures and religions there have been an acceptation of death and considered as part of the person vital cycle in which one would transcend to a celestial and purely supernatural form. The scientific advances in medicine have emerged to change this situation. Death began to be seen as an enemy and gave rise to an enraged struggle between both of them. The concept of natural death was changed into intervened death, which originated numerous related questions with decision and action taking to be performed in hospitalized patients and those in terminal situation. In this work a theoretical reflection is performed whose objective is the bioethical analysis on the differences among religious and cultural aspects related to the practice of therapeutic effort limitation. (shrink)

Islam is not only a religious system that boils down to dogma and worship, but is a set of principles and norms that underpin the organization and activities of the authorities and regulate the behavior of Muslims. The status of a Muslim consists of two interconnected components: his rights and responsibilities as a believer and as a subject of civil relations. A special and main feature of Muslim law, as a part of Islam, is the interaction of religious (...) and secular, rational and irrational, spiritual and material, mainly as a system of legal norms, which is an important element of the Islamic way of life. (shrink)

Early modernity is characterized by intensified and in-depth Christianization processes and the development of various models for religious subjectivity. Experiences of anxiety, despair and abandonment often play a central role in the religious literature and practices, notably in a protestant context in which there are intense debates on the place and value of such experiences in religious life. What is the relation between faith and despair? Can one distinguish spiritual despair from melancholia? What is the role played (...) by the doctrine of predestination in faith practices that include despair and desire? This book explores such questions through a reading of a variety of sources with the use of philosophical and psychoanalytical theories and perspectives: the life of Francis Spira, Luther, Calvin, Willem Teellinck, Gisbertus Voetius and Jean de Labadie. (shrink)

Resumen La sociología de lo religioso se encarga de buscar los signos y los símbolos que se encuentran en constante pulsión en la realidad social. Su tarea consiste en explicar las diversas manifestaciones y dinámicas del fenómeno religioso que se expresan a través de las prácticas sociales y cómo dicho fenómeno está participando en la construcción y en la transformación de los distintos discursos . La religión, el lenguaje y la visión de mundo no escapan a los conflictos políticos, sociales (...) y culturales. En ese sentido proponemos un análisis del discurso profético del movimiento neo-zapatista y sus características globales en relación a la construcción de una sociedad más democrática, justa e igualitaria. El Ejército Zapatista de Liberación Nacional es un referente importante dentro de los movimientos anti-sistémicos no sólo por sus planteamientos sociales y políticos sino por sus referencias simbólicas, utópicas, mesiánicas y milenaristas de ahí que sea necesario realizar una hermenéutica profunda de sus imágenes proféticas: lenguaje y performance . Palabras clave: modernidad; consciencia planetaria; emancipación; religiosidad Resumo A sociologia da Religião se encarrega de buscar os signos e símbolos que se encontram em constante pulsão na realidade social. Sua tarefa consiste em explicar as diversas manifestações e dinâmicas do fenômeno religioso que se expressam através de práticas sociais e como tal fenômeno está participando na construção e transformação dos distintos discursos. A religião, a linguagem e a visão do mundo não escapam dos conflitos políticos, sociais e culturais. Nesse sentido propomos uma análise do discurso profético do movimento neo-zapatista e suas características globais em relação à construção de uma sociedade mas democrática, justa e igualitária. O Éxercito Zapatista de Libertação Nacional é um referente importante dentro dos movimentos anti-sistêmicos não somente por seus planejamentos sociais e políticos senão por suas referências simbólicas, utópicas, messiânicas e milenaristas portanto, é necessário realizar uma hermenêutica profunda de suas imagens proféticas: linguagem e performance . Palavras-chave : modernidade; consciência planetária; emancipaç ã o; religiosidade.The main task of religious sociology is to look at signs and symbols that are in constant pulsation with social reality. The primary task of the above consists primarily of explaining diverse and dynamic manifestations of religious phenomena which are expressed through social practices and how such phenomena participate in the construction and transformation of the different political and cultural discourses. Religion, language and world-vision do not escape from political, social and cultural conflicts. It is in this sense that we propose an analysis of the global neo-Zapatista prophetic discourse and its global characteristics in regards to the construction of a more democratic society, righteous and egalitarian. The Zapatista Army of National Liberation is an important referring within the anti-systemic movements not only its social and political expositions but also their symbolic, utopian, messianic and millenaries references; it is necessary to realize a deep hermeneutic of his prophetic images: language and performance. Key words : modernity, global consciousness, emancipation, religiousness. (shrink)

Apresentamos Max Weber como um dos sociólogos e historiadores mais importantes dentre aqueles que se dedicaram ao estudo do fenômeno religioso. Na verdade, é possível afirmar que a análise da religião compreende um dos aspectos mais fundamentais de sua obra sócio-histórica. De modo geral, esse tema aparece em seus textos de duas maneiras diferentes, quais sejam: enquanto um objeto analisado em sua singularidade e enquanto uma manifestação social que influencia de maneira significativa os demais aspectos da vida comunitária. Aqui, (...) observamos como ele muniu-se de um método particular e o utilizou como parâmetro para compreender historicamente a religião. Ao se debruçar sobre as religiões mundiais (confucionismo-taoísmo, judaísmo-cristianismo e hinduísmo-budismo), Weber estuda a racionalização cultural de suas cosmovisões. Todavia, para ele, a influência da religião sobre a vida prática varia muito segundo o caminho da salvação/libertação que é prescrito e segundo a qualidade psíquica (ou imaginada) da salvação que se pretende alcançar. Palavras-chave : Max Weber; Religião; Religiões Mundiais; Racionalização.We present Max Weber as one of the most important sociologists and historians among those who dedicated themselves to the study of the religious phenomenon. Actually, it is possible to say that the analysis of religion involves one of the most fundamental aspects of his socio-historical work. As a whole, this subject appears in his texts in two different forms, i.e., as an analyzed object in its particularities, and as a social manifestation which influences, in a significant way, the other aspects of communitarian life. Here, we observe how he equipped himself with a particular method, rescued Kantian rationality and applied it as a parameter to historically understand religion. While he dedicated himself to study world religions (Confucianism-Taoism, Judaism-Christianity, and Hinduism-Buddhism), Weber analyzes the cultural rationalization of his cosmovisions. However, for him, the influence of religion over practical life varies a lot according to the path of salvation/liberation which is prescribed in terms of the psychological (imagined) quality of the salvation which is intended to be reached. Key words : Max Weber; Religion; World Religions; Rationalization. (shrink)

O texto trata do lugar da religião na sociedade contemporânea a partir da reflexão sobre as relações entre o sagrado e a cultura do consumo, campo pleno de atualidade e que remete ao clássico tema das relações entre religião e modernidade. Parte da constatação da existência, na sociedade contemporânea, de uma ampla e variada plêiade de expressões/modulações religiosas e, na companhia de Featherstone, de Derrida e de Vattimo, entre outros, questiona a doxa corrente sobre religião, propondo outra via de entendimento (...) do sagrado na contemporaneidade, segundo a qual o sagrado, em plena sintonia com o espírito da época, possibilita experiências lúdicas, hedonistas e hibridizantes, pois que se acomoda ao mercado de consumo, ao lado de outros complexos significativos. Conclui com a ideia de que a religião continua a atuar sobre a vida, a ser fonte de sentido e de experiência, mas não necessariamente sob a forma exclusiva da religião institucional e tradicional, indicando a necessidade de, num plano eminentemente conceitual - para que compreendamos de um modo mais acurado e aprofundado a cultura contemporânea e o lugar que nela cabe à religião -, repensar nossas definições usuais de cultura e de religião, considerando sua ancoragem epistêmica. Palavras-chave: Religião; Cultura de consumo; Sagrado; Contemporaneidade; Pós-modernidade; EpistemeThe text deals with the role of religion in contemporary society from the reflection of the relationship between the sacred and the consumer culture, a current field that refers to the classic theme of the relationship between religion and modernity. It starts with the verification of the existence in contemporary society of a diverse and broad constellation of religious expressions/modulations, from which, and in the company of Featherstone, of Derrida and Vattimo, among others, it questions the current understanding about religion, suggesting another route to understand the sacred in contemporary society, according to which the sacred is in full harmony with the spirit of the time, facilitating enjoyable, hedonistic and hybridizing experiences, because it fits in the consumer market, alongside with other significant complexes. The paper concludes bringing the idea that religion continues to act on life, being a source of meaning and experience, but not necessarily and exclusively only in the form of formal institutional and traditional religion, indicating the need, in a highly conceptual level, in order to understand in a more accurate and detailed way the contemporary culture and the place where religion fits in it, to rethink our usual culture and religion definitions, considering its epistemic grounding. Keywords : religion; consumer culture; sacred; contemporality; post-modernity; episteme. (shrink)

We are presently confronted with an impressive growth of the religious phenomenon. This can be observed not only related to both the outbreak of new religions and the increasing attendance to worship services, but also for the presence of the religious language in the political discourse. We can see nowadays a political use of religion and a religious use of politics. When we approach the religions in a large scale perspective is possible to verify that in all (...) of them both aspects live together, and they are contradictory and excludent only in appearance. This evidence brings some particular questions: there would be more political and bellicose religions than others? Or maybe the contentious nature of religions rises when they become ideologies, in the same way ideologies impose themselves politically when they act like religion? We will let ourselves be guided by this hypothesis in order to explore the ambiguous relation between politics and religion. It was precisely after the death of the ideologies that religions of any creed reappeared strongly in the scenario. We will take as references to this theoretical task two thinkers in particular: Marsilius of Padua and Machiavelli. They both will guide us to think respectively the religious use of politics and the political use of religion. -/- Estamos confrontados na atualidade com um vertiginoso crescimento do fenômeno religioso. Isso pode ser observado não apenas pelo surgimento de novas religiões e o aumento da frequência aos cultos, mas também pela presença da linguagem religiosa no discurso político de tal modo que podemos falar num uso político da religião e um uso religioso da política. Quando abordamos as religiões na longa duração, percebemos que em todas elas coabitam estes dois aspectos, contraditórios e excludentes apenas na aparência. Esta constatação leva ao questionamento: existiriam religiões mais políticas, ou mais conquistadoras, do que outras? Ou então, talvez, a natureza belicosa das religiões emergiria a partir do momento em que elas se erigem em ideologias, da mesma forma como as ideologias se impõem politicamente quando agem à maneira de religiões? Neste trabalho nos orientaremos por esta hipótese para explorar a relação ambígua entre política e religião, pois foi precisamente após a morte das ideologias que as religiões, independente do credo, retornaram com toda a força. Para tanto, tomaremos como referência teórica dois pensadores, Marsílio de Pádua e Nicolau Maquiavel, para pensar, respectivamente, o uso religioso da política e o uso político da religião. (shrink)

Entre 1991 e 2000, a porcentagem de católicos caiu de 83,3% para 73,9%, a dos evangélicos cresceu de 9% para 15,6% e a dos “sem religião” subiu de 4,7% para 7,4%. Como entender essas mudanças? Qual a responsabilidade da Igreja católica? O artigo apresenta, primeiramente, a visão sobre a diversidade religiosa, as mudanças ocorridas nas últimas décadas. Discute a seguir sobre a “Força e fraqueza da presença católica”, construindo um “mapa do catolicismo”. O terceiro enfoque reflete sobre as causas desse (...) “enfraquecimento”, especialmente, os movimentos migratórios da população brasileira e os problemas da resposta da Igreja para acompanhar essa mudança, tanto nas “novas frentes migratórias” quanto nas periferias dos grandes centros. Deixando o campo católico, analisa-se a diversidade das igrejas evangélicas ou os protestantes tradicionais e depois a “expansão pentecostal”, em sua enorme diversidade, com destaque ao neopentecostalismo e seu profissionalismo empresarial. Finalmente, aborda-se o fenômeno das “outras religiões” e o crescimento dos “sem-religião”. Palabras clave: Religião; Diversidade religiosa; Panorama religioso brasileiro; Censo 2000; Igreja católica. ABSTRACT Between 1991 and 2000, the percentage of catholics dropped from 83,3% to 73,9%, that o the evangelicalsgrew from 9% to 15,6%, and that of people ‘without a religion’ rose from 4,7% to 7,4%. How can we understand those changes? How far is the Catholic church responsible? This article starts with a view of religious diversity and the changes that took place in the last decades. It then goes on to discuss the ‘power and weakness of the Catholic presence’, drawing a ‘map of Catholicism’. O terceiro The third part focuses on the causes of that ‘weakening’, mainly the migratory flows of the Brazilian population and the problems of the church response to those changes, in the ‘new migratory fronts’ as well as in the periphery of big urban centres. Beyond the Catholic scope, it analyses the diversity of evangelical churches r traditional protestants, and then ‘pentecostal expansion’, in its enormous diversity, with emphasis on neopentecostalism and its entrepreneurial professionalism. Finally, it considers the phenomenon of ‘other religions’ and the growing number of those ‘without a religion’. Key words: Religion; Religious diversity; Brazilian religious panorama; 2000 Census; Catholic Church. (shrink)

Esta Comunicação objetiva apresentar dois trabalhos acadêmicos de Luis Cláudio Cardoso Bandeira. A dissertação de mestrado, intitulada Entidades africanas em “troca de águas”: diásporas religiosas desde o Ceará, apresenta a pesquisa sobre tradições africanas no Ceará. No doutorado, Bandeira trata de Rotas e raízes itinerantes e destaca veredas desafiadoras do diálogo entre história e religião. Participando das duas bancas, tive a oportunidade de perceber as nuances do caminho acadêmico percorrido por ele. Neste texto , faço memória dessas duas participações, sintetizando (...) brevemente esses trabalhos realizados. Começo destacando, brevemente, uma das fontes importantes de Bandeira no doutorado: as pesquisas que Agenor Sarraf Pacheco tem realizado sobre Memórias, Identidades, Saberes, Religiosidades letradas e de matrizes orais afroindigenas em circuitos da Amazônia . Segundo Pacheco, para se conhecer a presença dos negros na Amazônia é fundamental investigar essa relação com as culturas e sabedorias indígenas. Palavras-chave : Tradições africanas. Diásporas religiosas. Estudos culturais. História da África. Pensamento pós-colonial. (shrink)

O artigo defende que, desde a segunda metade do século XX, o processo de evolução de nossas sociedades é marcado pela acelerada fusão e pela cada vez mais intensa miscigenação de culturas, que apontam para o enfraquecimento das culturas e das instituições tradicionais por causa da constituição de uma nova cultura, fundida e miscigenada, afirmadora do pluralismo e do individualismo, bases para o universalismo moral. Além disso, nesse mesmo período, a crítica ao modelo de modernização ocidental, que estaria destruindo formas (...) alternativas de sociabilidade, de relação com o mundo e de produção da vida material, passou a dar a tônica da atuação de novos movimentos sociais, grupos culturais e iniciativas cidadãs. Com isso, é possível perceber-se um aspecto político-cultural altamente emancipatório em nossas sociedades, isto é, a desconstrução das culturas e da autoridade das instituições tradicionais, bem como a necessidade de repensar-se o modelo de progresso e de desenvolvimento ocidentais, em favor da democracia, dos direitos humanos e de formas alternativas de vida, o que aponta para uma reavaliação positiva, em termos de Ocidente e mesmo do Brasil, das culturas indígenas e negras para a formação das nossas sociedades e para a superação de seus problemas.: the paper argues that, since second half of twentieth century, the process of evolution of our societies is characterized by rapid fusion and very intense miscegenation of cultures, what points to impairment of traditional cultures and institutions, because the constitution of a new culture, fused and mixed, affirming pluralism and individualism that are the basis for moral universalism. Moreover, in this same period, the critic to the western model of modernization, that would be destroying alternative forms of sociability, relation with de world and production of material life, become current with new social movements, cultural groups and citizen initiatives. So, it is possible to perceive a highly emancipatory political-cultural aspect in our societies, namely the deconstruction of traditional cultures and authority of institutions, in favor of the democracy, human rights and alternative forms of life that conducts to a positive revaluation, in terms of Western and even Brazil, of indigenous and black cultures to the constitution of our societies and the overcoming of their social problems. Keywords: Democracy; Fusion of Cultures; Tradition; Modernization; Revaluation. (shrink)

This article aims to examine the contemporary presence of religions in the Brazilian public space, having as its axis of debate in this process the Religious Teaching. In this aspect, it is in dialogue with the secular dimension of educational establishments, specifically public, questioning the relevance or not of the discipline in question in them and emphasizes, along the way, reflections that can broaden this discussion, especially with the curriculum. Thus, it is assumed that the current Religious Teaching (...) curriculum advocates the sociability of the discipline as it suggests that it promotes the development of teaching-learning mechanisms in which the human being turns to the memory of his own culture, returning, consequently, his search for the understanding of symbolic and diversified foundations that are present in this. It is understood that the Religious Teaching requests integrated action inside and outside the school environment, with an interdisciplinary proposal involved by the relationship between religion, science, culture and society. (shrink)

Apesar dos estudos sobre o tema das religiões de matrizes africanas já realizados no país, ainda subsiste o desconhecimento e a discriminação em relação a elas, por parte significativa da população brasileira. Não obstante a produção existente é imperativa a necessidade de novas abordagens e perspectivas de análise. Esse é o objetivo desta Comunicação: traduzir numa linguagem clara e fundamentada as práticas rituais, a configuração do espaço sagrado e o culto as divindades do panteão africano, especificamente do Candomblé. O (...) texto apresenta uma compreensão e interpretação do sistema religioso dessa religião, tendo como base pesquisa recente realizada nos terreiros do município de Contagem, região metropolitana de Belo Horizonte, Minas Gerais. Finalmente, o trabalho reconhece a complexidade do universo simbólico ora apresentado, reafirmando a necessidade de novos estudos sobre o tema, a fim de tornar esse universo compreensível e cada vez mais familiar. Tarefa não muito fácil, mas necessária enquanto exigência legal e democrática do direito de culto de todos os cidadãos. Palavras-chave : Candomblé. Terreiro. Orixá. Iniciação. Mitos.Although studies on the subject of African Brazilian religions, there still remains the ignorance and discrimination towards them for a significant part of the population. Notwithstanding the existing production, new approaches and perspectives of analysis are needed. For this purpose, the present study translates into clear language some ritual practices, the configuration of the sacred space and worship performed to the deities of the African pantheon, specifically the Candomblé. The text presents an analysis and interpretation of the religious system of that religion, based on a recent survey conducted in the “terreiros” of Contagem, a metropolitan region of Belo Horizonte, Minas Gerais. Finally, the paper acknowledges the complexity of the symbolic universe of that region and reaffirms the need for further research on the topic, in order to make this reality understandable and increasingly familiar. This task is not easy, but it is necessary as a legal requirement and also as a democratic right of worship for all citizens. Keywords: Candomblé. Terreiro. Orisha. Initiation. Myths. (shrink)

The present study focuses on the religious minority arising from the implementation of the Gregorian calendar in Romania. Christian religious community of the Old Style is defined both historically and through psycho-social elements that caused the secession of belivers together with clerics from the Romanian Orthodox Church. Special attention is given to magical-religious beliefs observed with ethnological research tools, including: magical perception of time and especially of the agrarian calendar, faith in miraculous natural signs, survivals of animist (...) religion. The study of this religious community provides information on internal mechanisms for the appearance and development of minority phenomenon. The research is conducted beyond the issue of minority ethnic differentiations that has dominated multiculturalism studies. On the contrary, the existence of this religious minority in the third millennium, that is intra-ethnic developed and defined by ethno-cultural values eminently conservative, may explain a specific paradox of the strong Romanian religiosity which is essentially a rural and traditionalist one. (shrink)

The effects of heredity and the environment on the development of human being, which is a multidimensional being, have been discussed for many years. Studies on the religious development of man were also influenced by these discussions. In this context, in order to better understand the nature of religious development, some theories such as behavioral, cognitive or stage theories have emerged. In a sense, these theories have also identified the direction of religious development. However, many of these (...) theories did not address their religious development as a whole. This restricted the understanding of religious development. Therefore, this article has two main purposes. First, to bring the ecological theory which is the human development model proposed by Bronfenbrenner, which considers human development as a whole with the environment and events in which it lives, to the literature of our country's religion psychology. The second aim is that to contribute to a better understanding of the psychological foundations of religious development through the use of this theory. In this article where qualitative research method has been used, some quantitative study data have been used. In the article, the ecosystem, ecosystem, macrosystem, and the effect of each of the chronosystem on religious development is discussed. In this article, it is concluded that approach to religious development in the context of ecological theory can be useful.Summary: Human being is existentially open to development. The openness of human to development is not a choice but a requirement. Therefore, each individual must experience a developmental process in which physiological, psychological and sociological conditions are intertwined unless he has voluntarily terminated his existence. Psychologists, who are aware of this, attach a special importance to the phenomenon of development. Is heredity is more effective in human development, or the environment? This question is a result of the importance that psychologists attribute to development.Essentially, the roots of these debates on human development are based on the foundation of modern psychology. For example, Locke, one of the most important philosophers of the 18th century, rejected the idea of ​​Descartes, one of the 17th-century thinkers, that man came to the world equipped with all sorts of knowledge and skills. Unlike Descartes, Locke argued that the source of all human knowledge is based on experience. According to Locke, the mind of the newborn baby is an un scraped tablet = tabula rasa, but it is not only the normal knowledge but also the source of God's imagination.This perspective on human development naturally affected the problem of religious development. For example, Jung sought the basis of religious faith in the collective unconscious, referring to the hereditary foundations of religious faith in a sense. On the other hand, Pratt approached the problem of religious development on the basis of experience.In general, religious development studies carried out on more experienced grounds have brought some theoretical approaches. Goldman, for example, examined the course of religious development from childhood to adolescence. For him, religious thought is not that different from non-religious thought in terms of form and method. Fowler, on the other hand, expressed that faith is not always religious in terms of content and context, and has developed a theory of belief development that includes religious development. However, some religious development models brings a different perspective to the development of the religious phenomenon in Turkey have been developed. Three-stage religious development model developed by Karaca is one of them. According to this model, the process of religious development of human beings is completed through three stages: inner tendencies, awakening of religious interest and questioning, harmony and stability.The necessity of using multi-dimensional approaches to understand the human being is a multidimensional entity is undoubtedly a reality. For this reason, it can be stated that the diversity of the explanation models for the religious development phenomenon mentioned above is a richness. It is thought that looking at the phenomenon of religious development in terms of the ecological theory developed by Bronfenbrenner, will increase the wealth of the means to understand the phenomenon of religious development. In this context, the main aim of this article is to provide the literature on the psychology of religion in our country and to contribute to the understanding of the phenomenon of religious development in the context of the theory of ecological theory put forward by Bronfenbrenner in a holistic way.The qualitative research method has been used in this article, besides the explanations and analyzes, the data of the quantitative studies, which are not directly related to the subject, have also been utilized.The basic step of the ecological theory that Bronfenbrenner suggested is a structure in which many systems from family to political and cultural systems overlap to better understand human development. The microsystem, which represents the innermost layer surrounding the individual, expresses the basic structure in which the individual lives and interacts with other people, while the mesosystemincludes the developing individual and the home and the school, school and workplace. It includes connections between two or more microsystems or contexts. The ecosystem, which is an extension of the mesosystem covering both formal and informal structures and relationships, does not directly affect the individual; however, it surrounds the individual by influencing the current arrangements that the individual has been in. The part of the theory that expresses the attitudes and ideologies of the culture in which the individual lives is the macrosystem. The last link of the theory is the chronosystem. The chronosystem, which explains how socio-historical conditions, lifelong transitions and environmental events occur in a pattern, has an important place in the development history of the individual.Although human beings are born with capability for believing, this situation alone is not enough to complete the process of religious development in a healthy way. When considered in the context of ecological theory, the religious development of the individual is affected from the first degree of the microsystem which is in direct contact with his family, school, peer groups, religious groups and playgrounds. In addition, the mesosystem, ecosystem, macrosystem and chronosystem affect the religious development of the individual either directly or indirectly. However, it should be noted that the effects of these systems on religious development are always double polarized.In order to better understand the psychology of religious development in the context of ecological theory, it is thought that the cross-sectional and longitudinal studies that will be done with different groups in which the systems constituting the theory are effective will provide illuminating information about the subject. However, researchers, who will study religious development, are very careful when analyzing the relationships of the variables such as gender, age, civil status, education level, occupational groups and socio-economic level expressing the characteristics of the sample group in the experimental studies and used as independent variables. to be. Since, although the effects of these variables on the level of religiousness, the effects of these variables on dependent variables can be limited without considering the ecological theory. (shrink)

The relevance of the study is that the II Vatican Council has not only historical but also cultural significance for the believers. The ideology of the Ajornamento, introduced by this Council, is directed not only to dialogue and tolerance, the rapprochement and unity of the believers in the modern world, but also to the revival of the names of those figures who, through their apostolic activity, have been ahead of their time for millenia and have become a model for modern (...) religious tradition. This implies the phenomenon of Cyril and Methodius - Slavic educators and apostles who, during missionary activities in Moravia and Pannonia, initiated the Slavic rite of Christianity and thus demonstrated the example of the first Christian inculturation. (shrink)

The old controversy between Legal Positivism and Natural Justice turns out to be fruitless, if we comprehend law as a phenomenon of culture. Then, law is neither mere will nor mere reason. Law, as it is understood in the Western tradition, is rather a contingent system of rules which guides decisions (politics, on the other hand, are guided by aims). Culture, as it is conceived since the age of Enlightenment, can be described as “what results from autonomy”. Law being a (...) valuable phenomenon of culture (Kulturgut), two questions arise. (1) Is there any need for law? It depends on society’s demand for liberty. (2) What does the law need? Law requires autonomy, i.e., the right to enjoy its own culture.Resumen:La antigua controversia entre el positivismo jurídico y la justicia natural resulta estéril si comprendemos al derecho como un fenómeno de la cultura. Consecuentemente, el derecho no es mera voluntad, ni tampoco razón pura. El derecho, como se entiende en la tradición occidental, es más bien un sistema contingente de reglas para la decisión (la política, en cambio, se guía por objetivos). La cultura, tal como es concebida des- de la época de la Ilustración, puede describirse como “aquello que es resultado de la autonomía”. Como el derecho es un fenómeno valioso de la cultura (Kulturgut), entonces se plantean dos cuestiones: (1) ¿Hay necesidad del derecho? Ello depende de la demanda de libertad que tenga la sociedad. (2) ¿Qué necesita el derecho? El derecho requiere autonomía, es decir, el derecho a disfrutar de su propia cultura. (shrink)

Religious conversion revolutions the boundaries which delimit personal identity. Therefore, the main semiotic problem of mental and cultural representations of this religious phenomenon is to convey simultaneously a feeling of sameness and otherness, identity and change. In the present paper, mirrors are analysed as cultural mechanisms which enable representations to accomplish this paradoxical task. After a brief survey concerning literature on mirrors, some early-modern religious texts using these optical instruments as representative devices are analysed in-depth: a painting (...) of the Magdalene’s conversion by Artemisia Gentileschi, an engraving representing conversion from a 17th-century French book, a fragment from Sainte Theresa’s spiritual autobiography, a passage from John Calvin’s Institution de la religion chrétienne. In its conclusion, the paper underlines the importance of Saint Paul’s metaphoric conception of mirrors for the cultural history of these objects, and tries to define the role which cultural semiotics should play concerning this kind of representative mechanisms. (shrink)

!is paper aims to focus on the main common points of the lecture of the totalitarian phenomenon supported by!eodor Adorno and Hannah Arendt, despite the divergence of their analysis.!e balance of this contrast conveys that both thinkers display an aesthetics of resistance facing the totalitarian ideology, which is based principally on two tenets.!e "rst is the claim of the concept of culture, which Arendt thinks belongs to the making of a traditio and Adorno sees as a re#exion linked to the (...) critical potential of the fragment and the ruin.!e second refers to the educational task, which Arendt considers as an unavoidable pre-political condition and Adorno de"nes as a fundamental piece of the only possible Bildung after the totalitarian catastrophe, that is, the formation of a non-rei"cated consciousness.El texto propone identi"car los principales puntos de acuerdo del diagnóstico que!eodor Adorno y Hannah Arendt realizan sobre el fenómeno totalitario, a pesar de que recurren a distintos análisis. El saldo arrojado por esta lectura conjunta pone de mani"esto que ambos pensadores preconizan una suerte de estética de la resistencia a la ideología totalitaria, que se basa fundamentalmente en dos pilares. El primero sería la reivindicación del concepto de cultura, que Arendt enlaza con los mecanismos generadores de una traditioy Adorno entiende como re#exión ligada al potencial crítico del fragmento y la ruina. El segundo remite a la tarea educativa, que Arendt considera como una condición pre-política ineludible y Adorno de"ne como pieza fundamental para la única Bildung posible tras la catástrofe totalitaria, a saber, la de una conciencia no cosi"cada. (shrink)

Evangelization is the result of the union between freedom of expression and religious freedom. When one attempts to convince someone of the truthfulness of one's beliefs, one can construct discourses of racial hatred, foment intolerance, hostility, and discrimination against minorities that are historically and socially stigmatized. Works published by catholics and evangelicals have been the object of lawsuits in which they were accused of promoting religious hatred by demonizing Afro-Brazilian religions such as candomblé, umbanda, and spiritism. This (...) imaginary later leads to concrete moral and physical violence. The growing practices of religious intolerance defy the State's lay character. I therefore question the arguments presented by the Supreme Court not to recognize or make accountable Christians' evangelizing discourse that manifests itself as hate speech; why the constitutional criteria recognized to characterize racial hate speech have not been applied in coherent and integral fashion in the trial that dealt with evangelization and religious hate speech; under what arguments hate speech against religions of African matrix can be considered religious racism; what other dimensions religious racism takes in Brazilian society; how religious racism manifests itself as cultural appropriation and environmental racism. (shrink)

My aim in this paper is to discuss the topicality of Merton’s thesis with a twofold meaning: as an idea which has its own place in the sociology of science and as an idea which is currently in its area of research. Merton asserts that the development of science in 17th century England was aided by the Puritan ethic. This does not means that science was caused by Puritanism, but only that Puritanism provided major support for the scientific activity. Because (...) secularization and integration were two complementary processes, the relationship between science and religion was not simple. I connect Merton’s thesis with Weber’s thesisabout Protestantism and capitalism and try to see it in the light of the cultural climate of its time. Finally, I argue that Merton offers a unified analysis of scienceas a social institution. (shrink)

Este artigo baseia-se na ideia de que em qualquer tipo de diálogo os interlocutores estão marcados pela sua própria cultura/identidade. E também assim é no caso do diálogo inter-religioso. A cultura/identidade é o contexto existencial básico a partir do qual as pessoas entendem, questionam e interpretam as suas vidas, pelo que não pode ser ignorado. A necessidade de trabalhar no desenvolvimento das competências interculturais e na sensibilidade cultural surge como um ponto de partida fundamental para avançar neste tipo de diálogo. (...) This article is based on the idea that in any kind of dialogue the partners are marked by their own culture/identity. This is also the case of inter-religious dialogue. Culture/identity is the basic existential context from which people understand, raise questions and interpret their lives, can't be ignored. There is a need to work on developing cultural sensitivity and intercultural competencies as a fundamental starting point to advance in this type of dialogue. (shrink)

The caesura of tragedy, more precisely tragedy as the scene of a caesura upon which an interruption occurs in the relation between divine grounds and human will, stands at the center of Susan Taubes's confrontation with tragedy. Moving beyond an explication of generic history, she analyzed the “Nature of Tragedy” (1953) as a phenomenon emerging from a cultural-historical threshold situation, illuminating tragedy's origins in the framework of her approach to ritual, religion, and philosophy. In respect to the history of theory, (...) these reflections are located at a transition point between religious and cultural history. Her argument that tragedy maintains a…. (shrink)