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oppos- ed to absorption in worldly life. Asceticism as an individual practice takes on different forms and modifications when three or more ascetics live together and this living together forms a monastic centre. Monastic life creates a paradoxical phenomenon of social organization for its members

In: Hindu-Christian Dialogue

reflections is to develop the importance of spirituality in relation to violence and to link ecclesia’s experience and traditional spirituality to the interatedness of violence and facilitation of a culture and life of respect. Today, the various principal faith traditions in our society contribute to

In: "Ökumene ist keine Häresie"

is rooted in the love of God, not set against each other. Another major difference between the two monasticisms is the communitari- an aspect of monastic living and striving. The Hindu monk is individualistic, leads his own private life, most wandering from place to place, either making a

In: Hindu-Christian Dialogue
Author: Peng Yin

expansion of civil society. However, equating the growth of non-state organisation with the rise of civil society fails to consider the qualitative aspect of associational life. As Jeffrey Alexander reminds us, ‘it is not the mere fact of associating that defines a grouping as civil, but what is

In: Handbook of Global Contemporary Christianity

, which many spiritual movements share, and which may also impede a member’s exit and subsequent creation of a new life. Often the members have invested themselves totally in the move- ment, which in turn encouraged them to foster suspicion towards the outside world. This mechanism of ‘foreign

In: Handbook of Scientology
Author: Liselotte Frisk

level (family) 3. Group level (society) 4. Humanity 5. All living entities 6. mest (Matter, Energy, Space, Time 7. Spiritual level 8. Supreme being (Hubbard 1989). The ethics system is described as a system of self-examination where the individual can address non-optimal areas of life, to help the

In: Handbook of Scientology

virtue concepts seems to be deeply rooted in specific forms of life with their respective traditions and cultures. However, if they are em- bedded in a particular form of life with its specific idea of human flourishing how could there be an obligation to cultivate them outside of it? There may be a

In: Moralische Vortrefflichkeit in der pluralen Gesellschaft
Author: Joseph Florez

disproportionate growth and were attractive destinations for migrants from the countryside looking for employment . Low wages and poor living conditions in rural areas, dominated by the wealthy landowning elite, induced tens of thousands to seek a better life and new labor alternatives in the cities. This was

In: Lived Religion, Pentecostalism, and Social Activism in Authoritarian Chile

distinguishes four key biblical frames that guide churches’ stances towards the hiv epidemic: (1) aids as God’s punishment for sin; (2) biblical rules for living a moral life; (3) God’s power to heal disease; and (4) Jesus Christ’s love and compassion for all people (Patterson 2011: 66). These different

In: Handbook of Global Contemporary Christianity

mind that could not only isolate the common denominator of life and the goal of thought but, on a practical level, could isolate the single source of “strange illnesses and aberra- tions” (Hubbard 1989 [1950]: 8) that has kept man helpless and destroyed civili- zations for thousands of years

In: Handbook of Scientology