Results 381 to 390 of about 43,036,514 (412)

Needs and Nonviolent Communication in the Religious Studies Classroom

, 2012
Religious studies classrooms are microcosms of the public square in bringing together individuals of diverse identities and ideological commitments. As such, these classrooms create the necessity and opportunity to foster effective modes of conversation.
Elizabeth N. Agnew
semanticscholar   +1 more source

AN ENCYCLOPEDIA OF RELIGIOUS STUDIES

Journal of the American Academy of Religion, 1984
The notion of "religious studies" harbors an ambiguity, and presents us with a choice. Ambiguity and choice appear the moment we wish to join the subject with a predicate: Which is the proper copula, is or are? Is religious studies one, or are they many?
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Teaching Religious Studies

2018
Teaching about religion in American higher education has been shaped by multiple contexts, from the personal and institutional through the national and international. One persistent question concerns the purposes of teaching about religion, from Christian character formation to broad religious literacy as a prerequisite for informed citizenship. As the
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Psychoanalysis, religious experience, and the study of religion: Not “religious studies”

Critical Research on Religion, 2013
Psychoanalytic critical theory explores the dynamics of individual identity formation within specific cultural contexts. Freud understood that psychoanalysis is a critical social theory as well as a therapeutic practice. His studies on religion illustrate the depths of society and culture within the mind.
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A STUDY OF RELIGIOUS ATTITUDES OF THE ELDERLY

Age and Ageing, 1978
A study is reported of the religious beliefs, attitudes, and practice of old people in the West of Scotland, based on a questionnaire given to 501 people aged 65 years and over randomly selected from those living at home. Almost all had had a full range of religious instruction, and regarded their parents as religious.
G. R. Andrews, Anne Gilmore, W. S. Reid, F. I. Caird   +3 more
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Androcentrism in Religious Studies

The Journal of Religion, 1976
Is scholarship in religious studies androcentric? That the question is being asked is a sign of a profound paradigm shift now underway in Western culture-a shift so basic, so manifold in its ramifications, and so fundamental to human survival that it dwarfs all previous paradigm changes, with a single exception.
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The Cambridge Companion to Religious Studies

, 2011
Introduction Robert A. Orsi Part I. Religion and Religious Studies: The Irony of Inheritance: 1. On sympathy, suspicion, and studying religion: historical reflections on a doubled inheritance Leigh E. Schmidt 2.
R. Orsi
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Embodied Research and Writing: A Case for Phenomenologically Oriented Religious Studies Ethnographies

, 2011
In this article, I examine anthropological and phenomenological theories and scholarship that recognize our bodies and our interlocutor's bodies as texts that we can "read" to better understand ourselves and the lifeworlds our interlocutors inhabit ...
K. Nabhan-Warren
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Religious Studies

2010
Introduction 1. Western Europe 2. Eastern Europe 3. North Africa and West Asia 4. Sub-Saharan Africa 5. South and Southeast Asia 6. Continental East Asia 7. Japan 8. Australia, New Zealand, and the Pacfic Islands 9. North America 10.
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Is Religious Studies Possible?

Religious Studies, 1981
If one were to investigate the underpinnings of religious studies, or, in other words, to undertake a sort of meta-religious studies (a study which would be twice removed from the actual subject matter of the discipline) one would find that the main contemporary criticisms, by both lay students of religion and the academic community at large, have been
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