A teoria do mercado religioso parte da constatação do pluralismo religioso e chega à conclusão que, em tal situação, religião se torna um assunto de escolha pessoal ou familiar e se estabelece uma situação de concorrência entre as religiões subordinada à lógica da economia de mercado. Assim, as religiões reduzidas à esfera da vida privada não podem mais realizar a função tradicional das religiões de legitimar a totalidade da ordem social. Este artigo analisa a tese da subordinação da religião à (...) lógica da economia de mercado e propõe como hipótese de que a tradicional função da religião de “absolutizar o relativo e legitimar o arbitrário” é exercida hoje pelo próprio sistema de mercado capitalista e que, por isso, a lógica da economia de mercado se tornou o modo de pensar “natural” nos dias de hoje, até mesmo para pensar a religião. Para isso, dialoga principalmente com o pensamento de P. Berger, P. Bourdieu, M. Weber, W. Benjamin, K. Marx, F. Hinkelammert, H. Assmann e mostra como o tema da fé no e sacralização do mercado aparece nos discursos dos economistas. Palavras-chaves : Mercado religioso. Capitalismo. Idolatria. Economia e religião. Teologia e economia.The theory of the religious market begins with the observation of religious pluralism and comes to the conclusion that, in this situation, religion becomes a matter of personal or family choice and it is established a situation of competition among religions subordinated to the logic of the market economy. Thus, religions reduced to the sphere of private life can no longer perform the traditional role of religions in legitimizing the whole social order. This article analyzes the thesis of the subordination of religion to the logic of the market economy and puts forward the hypothesis that the traditional function of the religion of "absolutizing the relative and legitimizing the arbitrary" is exercised today by the capitalist market system itself; and, because of that, the logic of the market economy has become the "natural” way of thinking today, even to think about religion. To this purpose, it dialogues mainly with the thought of P. Berger, P. Bourdieu, M. Weber, W. Benjamin, K. Marx, F. Hinkelammert and H. Assmann, showing how the theme of faith in and sacralization of market appears in discourses of economists. Keywords : Religious market. Capitalism. Idolatry. Economy and religion. Theology and economics. (shrink)

Comparison between Buddhist philosophy and Western civilization from the viewpoint of a Thai Buddhist monk.

Global Health Needs and the Short-Term Medical Volunteer: Ethical Considerations Content Type Journal Article Pages 71-78 DOI 10.1007/s10730-011-9158-5 Authors Michele K. Langowski, Albert Gnaegi Center for Health Care Ethics, Salus Center, Saint Louis University, 3545 Lafayette, 5th Floor, St. Louis, MO 63104-1314, USA Ana S. Iltis, Department of Philosophy and Center for Bioethics, Health and Society, Wake Forest University, P.O. Box 7332, Winston-Salem, NC 27109, USA Journal HEC Forum Online ISSN 1572-8498 Print ISSN 0956-2737 Journal Volume Volume 23 Journal Issue (...) Volume 23, Number 2. (shrink)

Using multi–sources: archeaology, history, geography, anthropology, wildlife, zoology, biology, oral tradition and archival material, the article examines the history of the elephant in Ghana, highlighting the various methods employed in hunting as well as the cultural and economic use values of the elephant in Ghana.

In the present paper two kinds of quantum-theoretical states are considered: the “physical state” determined by a complete observation and the “intrinsic state” which comprises the values of the observed as well as the unobserved observables. It will be shown that the future values of all these observables are determined. Causality is therefore valid, though not verifiable.

This work consists of a series of articles which are general and mainly historical in nature. They trace, in more or less detailed fashion, the main patterns of thought in the great world religions in this century, especially in relation to science and economic systems. This is more an historical and sociological study than a philosophical one, and its value is primarily a peripheral one for the student of religious thought and practice. Of particular interest, mainly due to its esoteric (...) attraction, is an article on he position of the Orthodox Church in Soviet Russia, which is a model of Marxist interpretation of religion and its influence on society. In summary, more an interesting general history than an intensive study.—K. O. (shrink)

Using multi–sources: archeaology, history, geography, anthropology, wildlife, zoology, biology, oral tradition and archival material, the article examines the history of the elephant in Ghana, highlighting the various methods employed in hunting as well as the cultural and economic use values of the elephant in Ghana.

The transition from the Athenian Peripatos of Aristotle to the Alexandrian Museion of Callimachus has often attracted notice. So closely akin was the organization of scholarship in the two centres of learning, so definite was the personal connexion between the two, that it seemed possible to trace an uninterrupted line of succession from the older to the younger school. That Callimachus the scholar worked in the Aristotelian tradition appeared obvious: ‘he might be called a Peripatetic in the same sense as (...) his pupils, but with more justification’ (Wilamowitz,Hellenist. Dicht.i. 214). Regarding Callimachus the poet and literary critic the picture seemed less clear. The non-classical character of his poetry had often been emphasized, and cannot be overlooked. But quite recently an attempt has been made to turn Callimachus into an Aristotelian even by virtue of his literary criticism. The alleged harmony of this development rouses suspicion and calls for inquiry. In the following pages I have tried to collect and discuss what material I could find for the relation of Callimachus to Aristotle and his school. I hope to show that such influences as there were are of a different and more subtle nature, and that this poet, if any, was his own Longinus. (shrink)

German educators have long been concerned with the didactics of scientific education. Shortly after the Humboldtian reforms of the early nineteenth century, university science professors realized that they had to rely on teachers in the Gymnasien for well-prepared students. By mid-century, these teachers responded with treatises on the pedagogy of scientific education, treatises whose ideas, when implemented, guaranteed scientifically literate students who would later lead Germany to her first place position in the scientific world by 1900. Now, in the twentieth (...) century, two special conditions have changed the sense in which students could and should be scientifically literate. Logical positivism and its heirs inaugurated rigidly exact methodologies for questioning the foundation and content of science, while technological advances, specifically atomic and nuclear weaponry, raised anew the question of the role of science in modern culture, politics, and society. In recent years German citizens have had a special interest in the latter. (shrink)