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Gianni Vattimo, one of Europe's foremost contemporary philosophers and most famously associated with the concept of weak thought, explores theoretical and practical issues flowing from his fundamental rejection of the traditional Western understanding of Being as an absolute, unchanging, and transcendent reality. The essays in this book move within the surroundings of Being without constructing a systematic, definitive analysis of the topic.

InThe Brothers Karamazov, Fyodor Dostoyevsky presents a provocative situation in a section titled “The Grand Inquisitor.” Christ returns and faces questioning by the Grand Inquisitor, who demands to know why he has returned. The church had been set up in Christ’s absence, and now this return appearance threatens its stability. Christ explains that he came to bring freedom to humanity—in the incarnation and in his return. Dostoyevsky’s criticism is leveled against the oppressive ways in which the church shuts down freedom of spiritual development, and freezes and stultifies it with its insistence on the dogmatic nature of doctrine.

The presupposition of this chapter is that the contemporary political landscape is composed of large, discontinuous areas that are difficult to see by design. In particular, the bureaucratic order and military and surveillance powers of the modern state have necessitated a transformation of dissenting politics from the sphere of public symbolism to subaltern counterpublics that value less visible and untraceable forms of action. The hard work of theorizing today is a matter of recognizing these new forms of political life, and this sort of theoretical vision requires mobility embodied by both the theorist and the citizen. Most often this work

This chapter describes how three philosophers' thinking about the emotions continues to be relevant for political psychology, arguing that philosophers such as Plato, Aristotle, and David Hume were systematic thinkers who grounded their ethical and political theories in a descriptive psychology of human experience. Plato's analysis of regime types in terms of modal motivating emotions points toward a kind of comparative or historical political psychology. Aristotle tries to work more cooperatively with human nature as he finds it in his psychology, and the consequence is that he countenances regimes which strike us as more plausible as well. Hume's thoroughgoing psychological naturalism, along with his attack on religious dogmatism, were in themselves part of his political theory. The impulse to theorize in systematic ways, to do psychology with political intent, serves to advance both the science of psychology and the political goals that it might serve.

The proper procedures for receiving those ordained in schismatic ecclesiastical communities has become an especially important issue following the disputes over Ukrainian autocephaly and the Patriarchate of Constantinople's restoration of Ukrainian schismatics to hierarchical and priestly ranks. This article analyzes Patriarch Bartholomew's position on the reception of Ukrainian schismatic clergy and responses by Archbishop Anastasios of Albania. It sets this question against the historical backdrop of the church's reception of clergy ordained by schismatics, looking especially at the church's resolution to the Melitian schism. Following this brief historical survey, the article argues that the leniency displayed by Constantinople towards the Ukrainian schismatics deviates from the church's historical practices and has deepened the threat of schism within global Orthodoxy.

Shaped at the end of the 1960s, the new religiosity comes to reflect that \"new and exotic\" spirituality that Nicolae Achimescu put in a direct connection with the advance of post-modernity, namely with the mutations that postindustrial society has generated (under the pressure of globalization and secularization) in the field of religious consciousness. Combined with the reticence of \"recent\" man (H.-R. Patapievici) towards the biblical-dogmatic foundations and the hierarchical structure of the traditional Churches, the new religiosity - assumed as such by the entities known as new religions movements - aims to restructure the way of conceptualizing and practicing faith, including from the perspective of its relationship with the values of civil society. In these circumstances, the fact that sometimes the 'messages' of new religious movements sometimes interfere with radical political discourse in a partisan way should not come as a surprise, as their capacity to embody such aspirations cannot be neglected. Moreover, the conflictual and manipulative potential of some of these movements has brought them to the attention of EU bodies and national authorities in Western Europe in recent decades. It is precisely for this reason that we aim to diagnose the anti-system political vocation of some of the new religious movements, and to insist on the mechanism by which they use their doctrinal particularities to underpin a particular type of political rhetoric.

Do we need justification in order to know God exists? Must we infer God exists, if we are to know that he is there? How might religious experience ground belief in God?

Abstract This study explored the role of inherent aspects of human nature, openness to experience, agreeableness, spiritual intelligence, humility, and prosocial behavior that would influence religious tolerance. Keywords: Agreeableness openness to experience, spiritual intelligence, humility, pro-socialness, religious tolerance, Pakistani adults Pakistan is religiously diverse, but predominantly a Muslim country with 96.5% of Muslims living with some Christians, Hindus, and other religious minorities (Munir, 1975). Saulius (2013) similarly believes tolerance in general includes, acknowledging all human beings in any society are equal entities, despite their different religions, opinions, and practices. Deeper levels of being religious can be measured by spiritual intelligence, a capability that reflects a deep understanding of one's self, of having high levels of compassion, conscience, and commitment towards human values, to have a socially significant purpose in life (Kumar & Mehta, 2011).

With the proclamation of the Republic, as part of the modernisation of society, the abolition of dervish lodges was one of the measures taken to put an end to the regulatory role of dogmatic religious thought in society. The decision to close the dervish lodges was implemented as a reflection of an understanding that prioritises social transformation within a rational framework that neutralises dogmatic thought in the construction of the individual's world of belief and the social sphere. In this context, the importance of the closure of the Dervish lodges as a legal norm emerges at the point of re-transforming the construction of the individual and social spheres with the gains in rights and freedoms within the framework of freedom of religion and conscience, with the unifying effect of the value of faith rather than religious pressure, and with the protection of individual freedoms at the legal level. In this framework, taking into account the constitutional experiences and modernisation practices of the Republic of Turkey, the process of transforming religious structures into a social actor in social life as a normative institution and the conflict between the founding legal norms of the Republic and religious institutions as social norms that prioritise negative social transformation and aim to highlight the old social sub memory in this sense, is essentially observed as a social norm-legal norm conflict.

Research methods and concepts in religious studies are conventionally understood as procedures and rules for representing religious and social worlds. However, religious and social worlds are simultaneously messy, lively and elusive, and arguably transreligious ones are especially so. In this essay I reflect on Panagiotopoulos and Roussou’s concept of “transreligiosity” as a means for re-thinking classical and contemporary methodological debates in religious studies, and for reflecting on methods as social practices.