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A subject index for the 2008 edition of the book "Sensuous Spirituality: Out From Fundamentalism," by Virginia Ramey Mollenkott is presented.

Chapter 7 of the book "Beyond Ellen White: Seventh-Day Adventism in Transition: A Sociocultural History and Analysis of the Australian Church and Its Higher Education System" is presented. It examines some of the main reasons for Adventist reactionism to liberalism and modernism and its fallout after the First World War. It discusses the effect of sectarian fundamentalism on the intellectualism of the Adventist Church's administration and Avondale College's curriculum policies in Australia.

Chapter 8 of the book "The Myth of the Rational Voter: Why Democracies Choose Bad Policies," by Bryan Caplan, is presented. It discusses the perceptions of economist that greedy intentions institute no presumption of social harm. It notes that the most popular affront against economists is market fundamentalism.

Information about the religious fundamentalism in the U.S. is presented. Fundamentalism is considered as religion that represent reactive and adaptive response to modernization. Between 1920 and 1945, fundamentalists battled liberals within the denomination and contended the foundation of the U.S. They joined the crusade of William Jennings Bryan because they were denied from the institutional base to fight for religious conflict.

Chapter 3 of the book "Understanding Radical Islam" is presented. It explores Islamism and its general tendencies, including Islamic Conservative Extremism, Islamic Monotheism and Unscientific Islamic Religious Fundamentalism. It explains Islam, Islamic beginnings and the Islamic Jihad or Holy War as well as the Islamists' indiscriminate killing, beheadings and martyrdom.

This chapter explores the importance of religion and spirituality in Winterson's work. Beginnning with her well-known challenge to Church authority in Oranges, it shows how in later works Winterson develops her critique of Christian fundamentalism into an acknowledgement of the significance of a more diffuse notion of spiritual experience and discourse in human life. [ABSTRACT FROM AUTHOR]

Chapter 7 of the book "African Intellectuals: Rethinking Politics, Language, Gender and Development," is presented. It explores the challenge which globalization is posing on pan-Africanist intellectuals. It also highlights the impact of capitalist fundamentalism and quasi-religious ideology of privatization, both a product of globalization, on these intellectuals.

Chapter 4 of the book "The Beloved Community: How Faith Shapes Social Justice, From the Civil Rights Movement to Today " is presented. It explores the history of the civil rights movement, running from Montgomery, Alabama to Memphis, Tennessee, from Albany, Georgia to New Orleans, Louisiana. It discusses the goal of the movement, which was intensified by moral energies of the black church. It also highlights the role played by the white conservative Christians in the civil rights movement.

An essay is presented on the conception of philosopher and author Michael Krausz on the limits of interpretation or rightness. It offers philosophical stance and historical description of hermeneutics, which represents the post-Kantian climate in the way of thinking of Western U.S. It also discusses the kinds of fundamentalism and metaphysical realism, and the opposition between multiplism and singularism.

• The chapter began by suggesting that the controversial nature of religion needs to he confronted in schools rather than swept under the carpet. • The various spiritual options that flow from the acceptance, reformulation or rejection of religion were then explored in terms of a range of conflicting ultimate truth claims. • Atheism, traditional religious orthodoxy, liberal religious universalism and radical theological non-realism constitute a complex range of spiritual possibilities. • If we fail to engage with any of these possibilities in an informed, reflective, educative and spiritually sensitive manner we run the risk of slipping into closed and pathological forms of fundamentalism. [ABSTRACT FROM AUTHOR]

The article discusses culture in a global ecumene. Cultures tend to become a way of underlining, even exaggerating, difference. The critics find it a matter of making other, creating distances. In a world of very real greater interconnectedness, this could become more dangerous than ever before. In Europe, characterized in recent decades not only by internal political and economic integration but also by large-scale migration from the outside, what has been described as cultural fundamentalism now sometimes serves as a convenient substitute for racism. Some of the critics of the culture concept would therefore avoid using at least the plural form. Others would argue against using the noun form altogether, and use only the adjective, cultural, which does not reify culture as a substance but merely draws attention to a quality, a certain aspect of things. Others again, probably not finding such subtlety sufficient, would evidently now prefer to have nothing more to do with the concept at all. But perhaps a kind of cultural analysis as everyday practice could at least make such problems seem less threatening. Culture, then, must not be a mystifying concept, but must point towards tools to think with. As a reflective stance, everyday cultural analysis would involve a sense of how we know what we know about other people: a sense of our sources of ignorance and misunderstandings as well as of knowledge.

Chapter 4 of the book "Understanding Fundamentalism and Evangelicalism" is presented. It views current fundamentalism as a mixture of traditions with differences in viewpoints thus resulting in a movement with paradoxes. After World War I, fundamentalists battled communism by involving themselves in politics. One example of this is Carl McIntire who has always made it a point to include political issues in his radio programs. Through the years fundamentalists have proved themselves to be masters of the modern technique.

Chapter 3 of the book "Understanding Fundamentalism and Evangelicalism" is presented. It discusses the roles of fundamentalism and evangelicalism in U.S. politics. It highlights the idea that religion is important in defining a nation's identity, given the example of cold war between British protestants and Catholics. There are two political traditions that emerged out of the American revolutionary experience, one views religion as divisive while the other one views the Bible as an important tool in achieving national righteousness.

A subject index for the book "Understanding Fundamentalism and Evangelicalism" is presented.

Chapter 6 of the book "Understanding Fundamentalism and Evangelicalism" is presented. It discusses the science of creationism which takes hold of the creation story from the scriptures and the principles of evolution. Differences in the interpretation of the days in Genesis I exists with some creation scientist saying that this happened within a 24-hour period and some telling that these days are long eras. Viewpoints from a biblical perspective and the impact of evolutionism in the modern world are discussed.

Chapter 1 of the book "Understanding Fundamentalism and Evangelicalism" is presented. It gives historical details on how fundamentalism was founded starting from evangelicalism in the 1800's through its progression to the early 1900's. It explores how the U.S. society was shaped by Protestantism with the help of contributions made by popular religious figures like Henry Ward Beecher, Phillips Brooks and Dwight L. Moody. A discussion of the emergence of the fundamentalist-modernist conflict in the 1920s is provided.

Chapter 2 of the book "Understanding Fundamentalism and Evangelicalism" is presented. It discusses attempts on working out unity and revival among denominations centering around the works of Billy Graham and Carl F. H. Henry. These attempts reportedly paid off after World War II with the U.S. emerging into world leadership. The 1950's set Graham's success, giving him independence and even allowing him entry into the White House.

The article discusses the defining characteristics of both fundamentalism and evangelicalism and their development through U.S. history.

The article reports that the suggestion that people are widely "in search of fundamentals" raises issues which can be situated at the center of contemporary social science, as well as those areas of the humanities which have in recent years coalesced into the "transdiscipline" of cultural studies." To consider the question whether or not, and if so to what degree, "people" are widely engaged individually or collectively in "a search" for "fundamentals" raises both a "positivistic" question and an interpretive, indeed a critical, one. Researchers can investigate via a positivistic definition of "fundamentals" the degree to which there is, and the causes of, extensive concern with "ultimate values." At the other extreme, explore--indeed "deconstruct"--the discourse of fundamentals, including "fundamentalism." The present discussion attempts to tackle, but at the same time to question, the meaningfulness of the intellectually popular theme "people in search of fundamentals" from a standpoint which in one sense fuses but in another, more important, sense transcends the conventional social--scientific and the cultural studies ways of looking at "things." The contemporary cultural studies approaches, at least in their strong versions, teach us that the basis of our interest in a particular theme, the way in which researchers specify a "Problemsiellung," requires disclosure.

The article focuses on emergence of religious traditionalism in the public arenas of some countries. By virtue of its public character, fundamentalism seemed to point to a different future for religion from what many scholars had assumed. Since that is a matter of concern to more than just religion experts, the fashion is understandable. Fundamentalists are theologically conservative "Bible believers," who among other things, consider scripture inerrant and literally true. The subjective definition enables to make distinctions--in the U.S. case, again, most notably between "fundamentalists" and "evangelicals"--that presumably have real consequences, if only because the actors define their situation in these terms. The main substantive trend in social analyses of fundamentalism, Christian and Islamic above all, is the emergence of an account of the rise and public role of fundamentalism that effectively debunks conventional misconceptions on the subject. Fundamentalism, convention has it, is an archaic form of religiosity. It is the unshaken faith of the culturally backward who, though largely unaffected by the modern world, nevertheless seek to bring about a moral cleansing of societies that, in their view, have lost their traditional bearings.

The article reports on fundamentalists' attitude towards mass media. From the mid-1920s through the 1950s, the Christian leaders worked hard to develop a consistent, biblically based rationale for proper Christian uses of media technology. When fundamentalists encountered radio in the 1920s, the first philosophical hurdle they had to overcome was its potential for entertainment. Prohibitions on movie going were relatively easy for fundamentalist parents and clergy. Some fundamentalists opposed radio listening because, as they argued, it was the medium of the devil. Fundamentalists soon realized that radio format demanded a new, more informal style of evangelistic preaching. The advent of television complicated things still further, although, as with radio many fundamentalists were initially cautious. Television airtime was prohibitively expensive and its public service allotments were controlled by mainline Protestants. One of the primary purposes of fundamentalism was to provide a cultural roadmap for Christians who wished to maintain a super-naturalistic faith in an increasingly materialistic culture.

The article discusses the additional questions for consideration in religion. It says that miracles are taken as direct evidence that the religion is validated, in which Saint Paul does not use miracles as "proof" of Christianity. It also mentions that fundamentalists is various religions look to be alike sociologically and psychologically, and it found differences within fundamentalism.

A preface for the book "Understanding Fundamentalism and Evangelicalism," by George M. Marsden is presented.

Chapter 10 of the book "Crosscurrents: Sri Lanka & Australia at Cricket" is presented. It explores the rules of the game cricket as well as the anti-fundamentalism issues thrown to the Australian team. It notes on the controversy regarding the ideals and actions of Muttiah Muralitharan as her inspires the purist and fundamentalists in Australia. It also provides information regarding Darrel Hair, the champion of cricket purists.