An Empirical Study of the Religious Meaning System of Christian, Muslim and Hindu Students in Tamil Nadu, India
Francis-Vincent Anthony, Christiaan (Chris) Hermans and C.J.A. (Carl) Sterkens
Perspectives from Asian Religions
Edited by Phyllis Granoff and Koichi Shinohara
Kirishitan Belief and Practice
Subjects included are lay missionaries, followers’ engagement in symbols and rituals, Japanese catechism, and apostasy, underground practice, and martyrdom under persecution.
This book provides fascinating new information about the faith and practice of the Japanese followers, and expands the horizon of historical studies of Japanese Christianity. It will be an important source for students of Japanese studies, religious history, and studies of cross-cultural interaction.
Lawrence C. Reardon
During the first three decades of the People’s Republic, Communist Party elites pursued a revolutionary political, economic, and social paradigm, whose long-term goal was to develop a strong national security, ensure prosperity, and strengthen the Party’s comprehensive control of the state. Elites eliminated all foreign religious connections, which were replaced with Party-approved religious organizations. The adoption of the techno-economic paradigm in the 1980s created high economic growth rates as well as widespread corruption that threatened Party’s legitimacy. In response, the Communist Party adapted the revolutionary social paradigm and initiated a moral re-armament campaign. Elites used traditional religions and beliefs to strengthen moral standards and to supplement the state’s social welfare role. Elites however were less trusting of foreign religions, because of their complicated history, their continued foreign connections, and their non-sanctioned religious practices. As long as elites retain the revolutionary social paradigm and its emphasis on Party primacy, elites will continue to favour traditional religions and beliefs while discriminating against foreign religions and heterodox religious movements.
, which was developed during the enlightenment period, based on the historically contingent separation of faith and reason. In Indian culture, the intelligent mind never had to distance itself from religious belief. The acceptance of religious pluralism in India has therefore to be examined in another
A Critical and Methodological Perspective
contemporary scholarship in the study of religion has increasingly shown this distorts particular religious traditions. Belief, or creedal statements, may not be a central feature. Again, they may not have a priesthood, or indeed any form of leadership, that looks like what we would traditionally envisage a
, some teachings can be identified as fundamental tenants of Buddhist philosophy. One of these is the doctrine of non-self ( anātman or Pali anatta ), which stands in opposition to the Hindu belief in an eternal soul, and, on a more philosophical level, is directed against the assumption of universals
Tosaka Jun and the Kyoto Schools
who have emotionally lost all of their belief in both the dictatorship of the proletariat and the explicit domination of the bourgeoisie.” Let us explore how Uno’s 1946 article and other work related this “democracy of the middle class” to wartime Japan’s “assertion of regional autonomy aimed at an
that until the late 1920s, French academics attempted to develop a humanism based on Neo-Kantianism, which was inextricably connected to a view of progress as it existed in the West. 9 Among the elements of this trend was a belief in progress and science, which entailed certain epistemological and