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Author: Tu Weiming

was applied and the Confucian ethic was promoted as a motivating force to generate a spirit of capitalism. This forcefully refuted the assertion that Confucianism was feudalistic. Rather, Confucianism was believed to be compatible with a modern form of life and instrumental in facilitating East

In: Confucianism and Spiritual Traditions in Modern China and Beyond
Authors: Graeme Lang and Lu Yunfeng

pronouncements of some religious leaders have, at times, lacked a firm scientific foundation, their concern for environmental problems is noteworthy. The growing public support of religious leaders for environmental issues has been a motivating factor in the increased interest of scholars of religion in the

In: Social Scientific Studies of Religion in China

. Bell, China’s New Confucianism: Politics and Everyday Life in a Changing Society (Princeton: Princeton University Press, 2008). introduction 3 a revived Confucianism make to Chinese society and the globalized world? As China rises as an economic power, the prevailing cultural and ideological

In: Confucianism and Spiritual Traditions in Modern China and Beyond

entirely disappear, suggest that the demand for religion is not a human univer- sal. David Voas (2007), for example, has proposed that people living in economically-advanced, democratic, welfare states might well shed their need for religion in much the same way that they have shed their desire to have

In: Social Scientific Studies of Religion in China

also motivated by Nikolai’s long-cherished dream of making a journey to India for which he needed a Brit- ish visa for himself and his sons. The Roerichs would stay in London for over a year. Their life in Albion’s bril- liant citadel made a striking contrast to their vegetating in obscurity in Sor

In: The Myth of the Masters Revived
Author: Sigrun Haude

for her life and honor. Some wanted to flee to Ingolstadt, some to St. Walburg, others to our cloister.” 18 Besides this shared experience, Staiger also discloses something of her own personal anxiety. As these events were unfolding, the prioress felt a deadly fright that threatened to overcome her

In: Coping with Life during the Thirty Years’ War (1618-1648)

national life.” The metaphor of the people as an organic living being was here brought to a head as a spiritual reification of a national “great spirit,” and its “ideas” made into the quasi-historical raison d’être of the people before a national-eschatological horizon. 127 Vuinović used the memory of

In: Sacralizing the Nation through Remembrance of Medieval Religious Figures in Serbia, Bulgaria and Macedonia
Author: Sigrun Haude

through the war and its detrimental consequences. Their efforts spanned a wide spectrum of practical, physical, spiritual, and mental stratagems. This chapter explores the multifaceted means the weary populace employed to survive and make sense of life’s challenges during this military conflict. The

In: Coping with Life during the Thirty Years’ War (1618-1648)

victors. 137 With Velimirović, the idea of the presence of the saints as a living person, characteristic of the religious memoria, remained essential for the staging of the commemoration. The subtitle of this address has the heading: “The Holy Field and the Life-Giving Tomb.” 138 The idea that the Field

In: Sacralizing the Nation through Remembrance of Medieval Religious Figures in Serbia, Bulgaria and Macedonia
Author: Ivana Noble

the memory of symbolic traditions, often both despising it and needing its help. It is often not clear whether the “no” to churches and their influence is motivated by dislike of the form of religion they represent, or by a general utilitarian approach to life where anything that does not prove to be

In: Essays in Ecumenical Theology I