Varieties of Religious Commitment

1962 ◽  
Vol 7 (11) ◽  
pp. 428, 430
Author(s):  
JOHN HARDING
Keyword(s):  
1995 ◽  
Author(s):  
Samuel Pfeifer ◽  
Ursula Waelty
Keyword(s):  

2020 ◽  
Vol 12 (2) ◽  
pp. 37
Author(s):  
Menachem Fisch

Robert Brandom's "The Pragmatist Enlightenment" describes the advent of American pragmatism as signaling a sea-change in our understanding of human reason away from the top-down Euclidian models of reasoning, warrant and knowledge inspired by the physical sciences, toward the far more bottom-up, narrative, inherently fallible and dialogical forms of reasoning of the life and human sciences. It is against this backdrop that Talmudic Judaism emerges not only as an early anticipation of the pragmatist enlightenment, but as going a substantial and radical step beyond it, that in the context of religious commitment and reasoning, is unprecedented. 


2020 ◽  
Vol 19 (9) ◽  
pp. 1671-1694
Author(s):  
R.M. Mel'nikov

Subject. The article addresses the impact of religious confession on wages and the likelihood of unemployment in Russia. Objectives. The aim is to test the hypothesis that religious faith and high church attendance are accompanied by an increase in employment earnings. Methods. Using the Russian Longitudinal Monitoring Survey data, I estimate the Mincer's extended equation with variables that characterize the respondent’s religious commitment. To assess the impact of religious identity and the activity rate of attendance at religious services on the likelihood of unemployment and life satisfaction, I use probit models. Results. The estimates demonstrate that the Russian labor market rewards men with moderate and high degree of religious commitment; their wage growth reaches seventeen percent of the level of non-believers with comparable education and work experience. However, faithful Muslim women are employed in the lowest paid areas. Religious faith and regular church attendance have a positive effect on satisfaction with life (significant for Orthodox Christian women). Conclusions. Positive impact of religious capital on income and employment can be attributed to the development of business qualities that are rewarded in the labor market, the mutual support of religious network participants. Therefore, it possible to consider religious capital, along with educational capital and health capital, as a component of human capital and a factor of socio-economic development.


Author(s):  
Tim Clydesdale ◽  
Kathleen Garces-Foley

Few realize how much Americans’ journey through their twenties has changed during the past half-century or understand how incorrect popular assumptions about young adults’ religious, spiritual, and secular lives are. Today’s twentysomethings have been labelled the “lost generation”—for their presumed inability to identify and lead fulfilling lives, “kidults”—for their alleged refusal to “grow up” and accept adult responsibilities, and the “least religious generation”—for their purported disinterest in religion and spirituality. These characterizations are not only unflattering, they are deeply flawed. The Twentysomething Soul tells an optimistic story about American twentysomethings. Drawing on hundreds of interviews and a survey of thousands across America, it introduces readers to the full spectrum of American young adults, many of whom live purposefully, responsibly, and reflectively. Some prioritize faith and spirituality. Others reject their childhood religion to explore alternatives and practice a personal spirituality. Still others sideline religion and spirituality until their lives get settled or reject organized religion completely. There is change occurring in the religious and spiritual lives of young adults, but little of it is among the 1 in 4 American twentysomethings who have consistently prioritized religious commitment during the past half-century. The change is rather among the now 3 in 10 young adults who, though intentionally unaffiliated with religion, affirm a variety of religious, spiritual, and secular beliefs. The Twentysomething Soul will change the way readers view contemporary young adults, giving an accurate—and refreshing—understanding of their religious, spiritual, and secular lives.


Author(s):  
Kate Kirkpatrick

Chapter 9 offers two concluding ‘provocations’: one on wretchedness without God, the other on wretchedness with God. The first brings Sartre into dialogue with Marilyn McCord Adams’s work ‘God because of Evil’, arguing that Sartre’s account lends credence to her view that optimism is not warranted if one takes a robust realist approach to evil. Read as a phenomenologist of fallenness, Sartre may serve the apologetic purpose of making options ‘live’, in William James’s language; or, to use the phrase of Stephen Mulhall, to ‘hold open the possibility of taking religious points of view seriously’. The second provocation—on the question of wretchedness with God—suggests that Sartre can be read ‘for edification’ to help us see our failures in love. The book concludes that reading Sartre in this light can help redress ‘damaging cultural amnesia’ about religious commitment, offering an account of sin that cultivates humility, love, and mercy.


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