How Can The Human Soul Interact With The Physical Body? Does The Huma Chapter 5 RELEGION

Anthropologist Jack David Eller asserts that religion is not inherently violent, arguing "religion and violence are clearly compatible, but they are not identical." He asserts that "violence is neither essential to nor exclusive to religion" and that "virtually every form of religious violence has its nonreligious corollary."[207][208]

Animal sacrifice

Main article: Animal sacrifice

Done by some (but not all) religions, animal sacrifice is the ritual killing and offering of an animal to appease or maintain favour with a deity. It has been banned in India.[209]

Superstition

Further information: Superstition, Magical thinking, and Magic and religion

Greek and Roman pagans, who saw their relations with the gods in political and social terms, scorned the man who constantly trembled with fear at the thought of the gods (deisidaimonia), as a slave might fear a cruel and capricious master. The Romans called such fear of the gods superstitio.[210] Ancient Greek historian Polybius described superstition in ancient Rome as an instrumentum regni, an instrument of maintaining the cohesion of the Empire.[211]

Superstition has been described as the non-rational establishment of cause and effect.[212] Religion is more complex and is often composed of social institutions and has a moral aspect. Some religions may include superstitions or make use of magical thinking. Adherents of one religion sometimes think of other religions as superstition.[213][214] Some atheists, deists, and skeptics regard religious belief as superstition.

The Roman Catholic Church considers superstition to be sinful in the sense that it denotes a lack of trust in the divine providence of God and, as such, is a violation of the first of the Ten Commandments. The Catechism of the Catholic Church states that superstition "in some sense represents a perverse excess of religion" (para. #2110). "Superstition," it says, "is a deviation of religious feeling and of the practices this feeling imposes. It can even affect the worship we offer the true God, e.g., when one attributes an importance in some way magical to certain practices otherwise lawful or necessary. To attribute the efficacy of prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand is to fall into superstition. Cf. Matthew 23:16–22" (para. #2111)

Agnosticism and atheism

Main articles: Atheism, Agnosticism, Irreligion, Antireligion, and Humanism

See also

Religion portal

Cosmogony

Index of religion-related articles

Life stance

List of foods with religious symbolism

List of religion-related awards

List of religious texts

Nontheistic religions

Outline of religion

Parody religions

Ethics in religion

Philosophy of religion

Priest

Religion and happiness

Religion and peacebuilding

Religions by country

Religious conversion

Religious discrimination

Social conditioning

Socialization

Temple

Theocracy

Theology of religions

Timeline of religion

Why is there something rather than nothing?

The State Museum of the History of Religion

Notes

^ That is how, according to Durkheim, Buddhism is a religion. "In default of gods, Buddhism admits the existence of sacred things, namely, the four noble truths and the practices derived from them" Durkheim 1915

^ Hinduism is variously defined as a religion, set of religious beliefs and practices, religious tradition etc. For a discussion on the topic, see: "Establishing the boundaries" in Gavin Flood (2003), pp. 1–17. René Guénon in his Introduction to the Study of the Hindu doctrines (1921 ed.), Sophia Perennis, ISBN 0-900588-74-8, proposes a definition of the term religion and a discussion of its relevance (or lack of) to Hindu doctrines (part II, chapter 4, p. 58).

References

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^ Morreall, John; Sonn, Tamara (2013). "Myth 1: All Societies Have Religions". 50 Great Myths of Religion. Wiley-Blackwell. pp. 12–17. ISBN 978-0-470-67350-8.

^ Jump up to:a b c d e f Nongbri, Brent (2013). Before Religion: A History of a Modern Concept. Yale University Press. ISBN 978-0-300-15416-0.

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^ Jump up to:a b Roberts, Jon (2011). "10. Science and Religion". In Shank, Michael; Numbers, Ronald; Harrison, Peter (eds.). Wrestling with Nature: From Omens to Science. Chicago: University of Chicago Press. p. 254. ISBN 978-0-226-31783-0.

^ Jump up to:a b c d e Morreall, John; Sonn, Tamara (2013). "Myth 1: All Societies Have Religions". 50 Great Myths about Religions. Wiley-Blackwell. pp. 12–17. ISBN 978-0-470-67350-8.

^ Jump up to:a b Barton, Carlin; Boyarin, Daniel (2016). "1. 'Religio' without "Religion"". Imagine No Religion : How Modern Abstractions Hide Ancient Realities. Fordham University Press. pp. 15–38. ISBN 978-0-8232-7120-7.

^ Reus-Smit, Christian (April 2011). "Struggles for Individual Rights and the Expansion of the International System". International Organization. 65 (2): 207–242. doi:10.1017/S0020818311000038. ISSN 1531-5088. S2CID 145668420.

^ Caesar, Julius (2007). "Civil Wars – Book 1". The Works of Julius Caesar: Parallel English and Latin. Translated by McDevitte, W.A.; Bohn, W.S. Forgotten Books. pp. 377–378. ISBN 978-1-60506-355-3. Sic terror oblatus a ducibus, crudelitas in supplicio, nova religio iurisiurandi spem praesentis deditionis sustulit mentesque militum convertit et rem ad pristinam belli rationem redegit." – (Latin); "Thus the terror raised by the generals, the cruelty and punishments, the new obligation of an oath, removed all hopes of surrender for the present, changed the soldiers' minds, and reduced matters to the former state of war."- (English)

^ Pliny the Elder. "Elephants; Their Capacity". The Natural History, Book VIII. Tufts University. Archived from the original on 7 May 2021. Retrieved 21 February 2021. maximum est elephans proximumque humanis sensibus, quippe intellectus illis sermonis patrii et imperiorum obedientia, officiorum quae didicere memoria, amoris et gloriae voluptas, immo vero, quae etiam in homine rara, probitas, prudentia, aequitas, religio quoque siderum solisque ac lunae veneratio." "The elephant is the largest of them all, and in intelligence approaches the nearest to man. It understands the language of its country, it obeys commands, and it remembers all the duties which it has been taught. It is sensible alike of the pleasures of love and glory, and, to a degree that is rare among men even, possesses notions of honesty, prudence, and equity; it has a religious respect also for the stars, and a veneration for the sun and the moon."

^ Cicero, De natura deorum Book II, Section 8.

^ Barton, Carlin; Boyarin, Daniel (2016). "8. Imagine No 'Threskeia': The Task of the Untranslator". Imagine No Religion : How Modern Abstractions Hide Ancient Realities. Fordham University Press. pp. 123–134. ISBN 978-0-8232-7120-7.

^ Harrison, Peter (1990). 'Religion' and the Religions in the English Enlightenment. Cambridge: Cambridge University Press. ISBN 978-0-521-89293-3.

^ Jump up to:a b Dubuisson, Daniel (2007). The Western Construction of Religion : Myths, Knowledge, and Ideology. Baltimore, Md.: Johns Hopkins University Press. ISBN 978-0-8018-8756-7.

^ Jump up to:a b c Fitzgerald, Timothy (2007). Discourse on Civility and Barbarity. Oxford University Press. pp. 45–46. ISBN 978-0-19-530009-3.

^ Smith, Wilfred Cantwell (1991). The Meaning and End of Religion. Minneapolis: Fortress Press. ISBN 978-0-8006-2475-0.

^ Nongbri, Brent (2013). Before Religion: A History of a Modern Concept. Yale University Press. p. 152. ISBN 978-0-300-15416-0. Although the Greeks, Romans, Mesopotamians, and many other peoples have long histories, the stories of their respective religions are of recent pedigree. The formation of ancient religions as objects of study coincided with the formation of religion itself as a concept of the sixteenth and seventeenth centuries.

^ Harrison, Peter (1990). 'Religion' and the Religions in the English Enlightenment. Cambridge: Cambridge University Press. p. 1. ISBN 978-0-521-89293-3. That there exist in the world such entities as 'the religions' is an uncontroversial claim...However, it was not always so. The concepts 'religion' and 'the religions', as we presently understand them, emerged quite late in Western thought, during the Enlightenment. Between them, these two notions provided a new framework for classifying particular aspects of human life.

^ Nongbri, Brent (2013). "2. Lost in Translation: Inserting "Religion" into Ancient Texts". Before Religion: A History of a Modern Concept. Yale University Press. ISBN 978-0-300-15416-0.

^ Morreall, John; Sonn, Tamara (2013). 50 Great Myths about Religions. Wiley-Blackwell. p. 13. ISBN 978-0-470-67350-8. Many languages do not even have a word equivalent to our word 'religion'; nor is such a word found in either the Bible or the Qur'an.

^ Hershel Edelheit, Abraham J. Edelheit, History of Zionism: A Handbook and Dictionary Archived 24 June 2011 at the Wayback Machine, p. 3, citing Solomon Zeitlin, The Jews. Race, Nation, or Religion? (Philadelphia: Dropsie College Press, 1936).

^ Whiteford, Linda M.; Trotter II, Robert T. (2008). Ethics for Anthropological Research and Practice. Waveland Press. p. 22. ISBN 978-1-4786-1059-5. Archived from the original on 10 June 2016. Retrieved 28 November 2015.

^ Jump up to:a b Burns, Joshua Ezra (22 June 2015). "3. Jewish ideologies of Peace and Peacemaking". In Omar, Irfan; Duffey, Michael (eds.). Peacemaking and the Challenge of Violence in World Religions. Wiley-Blackwell. pp. 86–87. ISBN 978-1-118-95342-6.

^ Boyarin, Daniel (2019). Judaism : The Genealogy of a Modern Notion. Rutgers University Press. ISBN 978-0-8135-7161-4.

^ Jump up to:a b "14.1A: The Nature of Religion". Social Sci LibreTexts. 15 August 2018. Archived from the original on 12 January 2021. Retrieved 10 January 2021.

^ Kuroda, Toshio (1996). Translated by Jacqueline I. Stone. "The Imperial Law and the Buddhist Law" (PDF). Japanese Journal of Religious Studies: 23.3–4. Archived from the original (PDF) on 23 March 2003. Retrieved 28 May 2010.

^ Neil McMullin. Buddhism and the State in Sixteenth-Century Japan. Princeton, N.J. : Princeton University Press, 1984.

^ Harrison, Peter (2015). The Territories of Science and Religion. University of Chicago Press. p. 101. ISBN 978-0-226-18448-7. The first recorded use of "Boudhism" was 1801, followed by "Hindooism" (1829), "Taouism" (1838), and "Confucianism" (1862) (see figure 6). By the middle of the nineteenth century these terms had secured their place in the English lexicon, and the putative objects to which they referred became permanent features of our understanding of the world.

^ Jump up to:a b Josephson, Jason Ananda (2012). The Invention of Religion in Japan. University of Chicago Press. p. 12. ISBN 978-0-226-41234-4. The early nineteenth century saw the emergence of much of this terminology, including the formation of the terms Boudhism (1801), Hindooism (1829), Taouism (1839), Zoroastri-anism (1854), and Confucianism (1862). This construction of "religions" was not merely the production of European translation terms, but the reification of systems of thought in a way strikingly divorced from their original cultural milieu. The original discovery of religions in different cultures was rooted in the assumption that each people had its own divine "revelation," or at least its own parallel to Christianity. In the same period, however, European and American explorers often suggested that specific African or Native American tribes lacked religion altogether. Instead these groups were reputed to have only superstitions and as such they were seen as less than human.

^ Morreall, John; Sonn, Tamara (2013). 50 Great Myths about Religions. Wiley-Blackwell. p. 12. ISBN 978-0-470-67350-8. The phrase "World Religions" came into use when the first Parliament of the World's Religions was held in Chicago in 1893. Representation at the Parliament was not comprehensive. Naturally, Christians dominated the meeting, and Jews were represented. Muslims were represented by a single American Muslim. The enormously diverse traditions of India were represented by a single teacher, while three teachers represented the arguably more homogenous strains of Buddhist thought. The indigenous religions of the Americas and Africa were not represented. Nevertheless, since the convening of the Parliament, Judaism, Christianity, Islam, Hinduism, Buddhism, Confucianism, and Taoism have been commonly identified as World Religions. They are sometimes called the "Big Seven" in Religious Studies textbooks, and many generalizations about religion have been derived from them.

^ Rhodes, John (January 1991). "An American Tradition: The Religious Persecution of Native Americans". Montana Law Review. 52 (1): 13–72. In their traditional languages, Native Americans have no word for religion. This absence is very revealing.

^ Morreall, John; Sonn, Tamara (2013). 50 Great Myths about Religions. Wiley-Blackwell. p. 14. ISBN 978-0-470-67350-8. Before the British colonized India, for example, the people there had no concept "religion" and no concept "Hinduism." There was no word "Hindu" in classical India, and no one spoke of "Hinduism" until the 1800s. Until the introduction of that term, Indians identified themselves by any number of criteria—family, trade or profession, or social level, and perhaps the scriptures they followed or the particular deity or deities upon whose care they relied in various contexts or to whom they were devoted. But these diverse identities were united, each an integral part of life; no part existed in a separate sphere identified as "religious." Nor were the diverse traditions lumped together under the term "Hinduism" unified by sharing such common features of religion as a single founder, creed, theology, or institutional organization.

^ Pennington, Brian K. (2005), Was Hinduism Invented?: Britons, Indians, and the Colonial Construction of Religion, Oxford University Press, pp. 111–118, ISBN 978-0-19-803729-3, archived from the original on 17 December 2019, retrieved 5 August 2018

^ Lloyd Ridgeon (2003). Major World Religions: From Their Origins to the Present. Routledge. pp. 10–11. ISBN 978-1-134-42935-6. It is often said that Hinduism is very ancient, and in a sense this is true [...]. It was formed by adding the English suffix -ism, of Greek origin, to the word Hindu, of Persian origin; it was about the same time that the word Hindu, without the suffix -ism, came to be used mainly as a religious term. [...] The name Hindu was first a geographical name, not a religious one, and it originated in the languages of Iran, not of India. [...] They referred to the non-Muslim majority, together with their culture, as 'Hindu'. [...] Since the people called Hindu differed from Muslims most notably in religion, the word came to have religious implications, and to denote a group of people who were identifiable by their Hindu religion. [...] However, it is a religious term that the word Hindu is now used in English, and Hinduism is the name of a religion, although, as we have seen, we should beware of any false impression of uniformity that this might give us.

^ Josephson, Jason Ananda (2012). The Invention of Religion in Japan. University of Chicago Press. pp. 1, 11–12. ISBN 978-0-226-41234-4.

^ Zuckerman, Phil; Galen, Luke; Pasquale, Frank (2016). "2. Secularity around the World". The Nonreligious: Understanding Secular People and Societies. Oxford University Press. pp. 39–40. ISBN 978-0-19-992494-3. It was only in response to Western cultural contact in the late nineteenth century that a Japanese word for religion (shukyo) came into use. It tends to be associated with foreign, founded, or formally organized traditions, particularly Christianity and other monotheisms, but also Buddhism and new religious sects.

^ Max Müller, Natural Religion, p. 33, 1889

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^ Johann Figl: Handbuch Religionswissenschaft: Religionen und ihre zentralen Themen. Vandenhoeck & Ruprecht, 2003, ISBN 3-7022-2508-0, S. 67.

^ In: Friedrich Schleichermacher: Der christliche Glaube nach den Grundsätzen der evangelischen Kirche. Berlin 1821/22. Neuausg. Berlin 1984, § 3/4. Zit. nach: Walter Burkert: Kulte des Altertums. Biologische Grundlagen der Religion. 2. Auflage. C.H. Beck, München 2009, ISBN 978-3-406-43355-9, S. 102.

^ Peter Antes: Religion, religionswissenschaftlich. In: EKL Bd. 3, Sp. 1543. S. 98.

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^ McKinnon, A.M. (2002). "Sociological definitions, language games, and the 'essence' of religion" (PDF). Method & Theory in the Study of Religion. 14 (1): 61–83. CiteSeerX 10.1.1.613.6995. doi:10.1163/157006802760198776. hdl:2164/3073. ISSN 0943-3058. Archived (PDF) from the original on 4 March 2016. Retrieved 20 July 2017.

^ Smith, Wilfred Cantwell (1978). The Meaning and End of Religion. New York: Harper and Row.

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^ Finlay, Hueston E. (2005). "'Feeling of absolute dependence' or 'absolute feeling of dependence'? A question revisited". Religious Studies. 41: 81–94. doi:10.1017/S0034412504007462. S2CID 170541390.

^ Max Müller. "Lectures on the origin and growth of religion."

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^ Durkheim 1915, p. 37.

^ Durkheim 1915, pp. 40–41.

^ Frederick Ferré, F. (1967) Basic modern philosophy of religion. Scribner, (p. 82).

^ Tillich, P. (1959) Theology of Culture. Oxford University Press; (p. 8).

^ Pecorino, P.A. (2001) Philosophy of Religion. Online Textbook Archived 19 June 2013 at the Wayback Machine. Philip A. Pecorino.

^ Zeigler, David (January–February 2020). "Religious Belief from Dreams?". Skeptical Inquirer. Vol. 44, no. 1. Amherst, N.Y.: Center for Inquiry. pp. 51–54.

^ Joseph Campbell, The Power of Myth, p. 22 ISBN 0-385-24774-5

^ Joseph Campbell, Thou Art That: Transforming Religious Metaphor. Ed. Eugene Kennedy. New World Library ISBN 1-57731-202-3.

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^ Clifford Geertz, Religion as a Cultural System, 1973

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^ Richard Niebuhr, Christ and Culture (San Francisco: Harper & Row, 1951) as cited by Domenic Marbaniang, "The Gospel and Culture: Areas of Conflict, Consent, and Conversion", Journal of Contemporary Christian Vol. 6, No. 1 (Bangalore: CFCC, Aug 2014), ISSN 2231-5233 pp. 9–10

^ Vergote, Antoine, Religion, belief and unbelief: a psychological study, Leuven University Press, 1997, p. 89

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^ Heilman, Kenneth M.; Valenstein, Edward (2011). Clinical Neuropsychology. Oxford University Press. p. 488. ISBN 978-0-19-538487-1. Studies that claim to show no difference in emotional makeup between temporal lobe and other epileptic patients (Guerrant et al., 1962; Stevens, 1966) have been reinterpreted (Blumer, 1975) to indicate that there is, in fact, a difference: those with temporal lobe epilepsy are more likely to have more serious forms of emotional disturbance. This typical personality of temporal lobe epileptic patient has been described in roughly similar terms over many years (Blumer & Benson, 1975; Geschwind, 1975, 1977; Blumer, 1999; Devinsky & Schachter, 2009). These patients are said to have a deepening of emotions; they ascribe great significance to commonplace events. This can be manifested as a tendency to take a cosmic view; hyperreligiosity (or intensely professed atheism) is said to be common.

^ "Human beings' relation to that which they regard as holy, sacred, spiritual, and divine" Encyclopædia Britannica (online, 2006), cited after "Definitions of Religion". Religion facts. Archived from the original on 12 October 2014. Retrieved 16 February 2022.

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^ Harvey, Graham (2000). Indigenous Religions: A Companion. (Ed: Graham Harvey). London and New York: Cassell. p. 6.

^ Brian Kemble Pennington Was Hinduism Invented? New York: Oxford University Press US, 2005. ISBN 0-19-516655-8

^ Russell T. McCutcheon. Critics Not Caretakers: Redescribing the Public Study of Religion. Albany: SUNY Press, 2001.

^ Nicholas Lash. The beginning and the end of 'religion'. Cambridge University Press, 1996. ISBN 0-521-56635-5

^ Joseph Bulbulia. "Are There Any Religions? An Evolutionary Explanation." Method & Theory in the Study of Religion 17.2 (2005), pp. 71–100

^ Park, Chris (2005). "Religion and Geography". In Hinnells, John R. (ed.). The Routledge companion to the study of religion. Routledge. pp. 439–440. ISBN 978-0-415-33311-5. Archived from the original on 9 May 2016. Retrieved 7 September 2020.

^ Flügel, Peter (2005). "The Invention of Jainism: A Short History of Jaina Studies" (PDF). International Journal of Jaina Studies. 1 (1): 1–14. Archived (PDF) from the original on 1 December 2017. Retrieved 8 March 2019.

^ Timothy Fitzgerald. The Ideology of Religious Studies. New York: Oxford University Press US, 2000.

^ Craig R. Prentiss. Religion and the Creation of Race and Ethnicity. New York: NYU Press, 2003. ISBN 0-8147-6701-X

^ Tomoko Masuzawa. The Invention of World Religions, or, How European Universalism Was Preserved in the Language of Pluralism. Chicago: University of Chicago Press, 2005. ISBN 0-226-50988-5

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^ "Losing our Religion? Two-Thirds of People Still Claim to be Religious" (PDF). WIN/Gallup International. WIN/Gallup International. 13 April 2015. Archived from the original (PDF) on 30 April 2015.

^ "Women More Religious Than Men". Livescience.com. 28 February 2009. Archived from the original on 8 July 2013. Retrieved 14 July 2013.

^ Soul Searching:The Religious and Spiritual Lives of American Teenagers – p. 77, Christian Smith, Melina Lundquist Denton – 2005

^ Christ in Japanese Culture: Theological Themes in Shusaku Endo's Literary Works, Emi Mase-Hasegawa – 2008

^ New poll reveals how churchgoers mix eastern new age beliefs Archived 22 January 2022 at the Wayback Machine retrieved 26 July 2013

^ "Islam set to become world's largest religion by 2075, study suggests". The Guardian. 5 April 2017. Archived from the original on 14 April 2021. Retrieved 20 March 2021.

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^ Jump up to:a b "Judaism | Definition, Origin, History, Beliefs, & Facts". Encyclopedia Britannica. Archived from the original on 1 January 2021. Retrieved 10 January 2021.

^ "Info" (PDF). www.cbs.gov.il. Archived from the original (PDF) on 26 October 2011. Retrieved 22 March 2011.

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