By Peter Beyer
The subject of faith and globalization is comple liable to an outstanding number of ways. This booklet combines contributions from many authors who learn quite a lot of topics starting from total theoretical issues to certain neighborhood views. No unmarried knowing of both faith or globalization is privileged.
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Peter Berger is the main influential modern sociologist of faith. This choice of essays is the 1st in-depth learn of his contribution to the sector, delivering a complete advent to his paintings and to present idea within the examine of faith. topics addressed comprise: * Berger on faith and theology* faith, spirituality and the discontents of modernity* Secularization and de-secularizationA postscript by means of Peter Berger, responding to the essays, completes this assessment of this significant figure's paintings.
This can be a publication approximately girls who're altering the area as leaders within the public area. even if Christian, Jewish or Muslim―their paintings is religiously or spiritually inspired. they're spiritual or socio-ethical marketers, who've invented businesses or pursuits to fix the area. What formed and shaped them?
A structures conception of faith, nonetheless unfinished at Niklas Luhmann's demise in 1998, was once first released in German years later because of the editorial paintings of André Kieserling. one in all Luhmann's most crucial initiatives, it exemplifies his later paintings whereas redefining the subject material of the sociology of faith.
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Nevertheless religious organizations continue to be very active, and they tend not to be reactive and tradition-bound. In the humanitarian-relief sector, for example, religious organizations have been at the cutting edge of technical innovations. Still, they operate by rational volunteerism and the imperative that associational action will produce the good society, and they work hard to balance this instrumentality with faith commitments (Mei, 2003). The secular project in tension with religions World capitalism, the interstate system and global civil society in combination depict a highly secularized world in tension with religions.
The idea that there cannot be true democracy in one country, but rather that there has to be globe-wide democracy for democracy to survive at all is, by no means, a neo-conservative invention. In fact, global millennialism: a postmortem on secularization 23 the idea had been an extension of the very themes inherent in the French Revolution two hundred years prior to the full emergence of neo-conservatism (Lepenies, 2006: 194). As Lepenies has written it was the French, not the Americans, who concluded that “progress, liberty, and civilization must, if necessary, be implemented with force at home and abroad”.
The idea of multiple modernizations was one of the much neglected themes of the modernization debates of the 1950s and 1960s. However, this theme has returned with a vengeance in recent years and, indeed, is a major contemporary site of social-scientiÀc theorizing and empirical research. The ways in which this development impinges upon discussions of secularization—and, indeed, deliberations concerning human choice—are considerable. Of all those who have written about the idea of secularization, the work of Martin (1965, 1978, 2005) stands out for its thoroughness, its global awareness, and for the sheer breadth of its scholarship.
Religion, Globalization, and Culture by Peter Beyer