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Anti-gender groups defend heteronormative and traditionalist views of family values and include both conservative Christian and far-right political actors. Moreover, these groups often rely on digital communication. Through a qualitative analysis of videos, tweets, and press releases produced during the World Congress of Families (WCF), an anti-gender event held in 2019 in the Italian city of Verona, this article discusses anti-gender movements' digital communication as an example of online populism. The analysis suggests that the WCF used the Internet to enhance affective communications and connections among different religious and political actors. In particular, speakers at the event emotionally articulated antagonism between pro-family actors and those allegedly against family values, enacting the populist trope of "the people" against "the elites," and also embedding anti-feminist, racist, and anti-migration discourses. The article shows how a focus on Christianity and digital hypermediated communication can better help to understand some characteristics of contemporary far-right populist politics. [ABSTRACT FROM AUTHOR]

Copyright of Obnovljeni zivot is the property of University of Zagreb, Society of Jesus and Faculty of Philosophy & Religious Studies and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Athena: Filosofijos studijos is the property of Lithuanian Culture Research Institute and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This article examines candidate emails from the 2016–17 Conservative Party of Canada leadership race to explore how candidates communicated with party supporters on issues of moral traditionalism (for example, abortion and sexuality diversity) and minority religious accommodation. We find that the level of public support for a given policy position shaped how overtly candidates signalled their views, with those supporting moral traditionalism or restrictions on religious minorities tending to express their views covertly and vice versa. Message overtness also changed following the deadline for new members to join the party before the vote. This article marks the first systematic study of how party leadership candidates attempt to solicit support from particular party factions and how candidates' appeals evolve throughout a campaign. The results also show that the high-profile debate around minority religious accommodation during the leadership race did not displace contestation between candidates over issues such as sexual or reproductive rights. [ABSTRACT FROM AUTHOR]

This article reviews the articulation of traditional political values in the contemporary discourse of the Russian Orthodox Church (ROC). As an empirical basis, the article takes the ROC's official documents reflecting its position on social and political issues, the statements of various Synodal departments and Church hierarchs, as well as the statements of those representatives of the Orthodox intelligentsia, who promote an alternative agenda for Church-state dialogue. The author analyses the discursive forms deployed for the use of two key concepts, related to two markers of traditionalist worldview (opinions about liberalism, and positions taken with regard to the rights of sexual minorities), and studies the context in which these confessional ethical norms are politicized. This allows the author to move from interpreting Orthodox identity as merely a confessional/religious affiliation, expressing itself in a range of practices (attending services, etc), to an interpretation of Orthodox identity as traditionalist in the political sense of that word, involving the formation of a distinctive political theology and the politicization of confessional ideas of morality. [ABSTRACT FROM AUTHOR]

The article explores on the relationship between fascism and religion based on the Orthodox Christian principles in Romania. It highlights the modernization of the foreign principles of liberalism and democracy in the urban and rural areas of the country. It also cites the debate between the notions of modernization and traditionalism of the Romanian intellectuals.

The current study investigates the way conservative societies confront the modernity process in the pursuit of higher education for women. Women in conservative societies serve as unique signifiers during processes of familial and societal change within their communities. The central thesis of this paper is an alternative approach to the evaluation of modernity changes occurring in religious and traditional societies, in light of developments in the Jewishultra-Orthodoxcommunities throughout Israel and the Bedouin community in the Negev. This new perspective could have a decisive influence on relations between minority conservative groups and the majority group in which they live, in the face of societal shifts. [ABSTRACT FROM AUTHOR]

The concept of ‘traditional values’ occupies the place of honor in public discourse in Russia today being one of the components of the new ideological narrative. The article is focused on the strategy of the promotion of traditional values by its secular and religious protagonists. It includes three thematic sections: (1) the analysis of the interpretation of the historical past and its place in the concept of traditional values; (2) the investigation of the role of ‘the West’ as ‘enemy’ in constructing national identity and defending traditional values; and (3) the examination of the opposition of universality and particularism with regard to traditional values. The author concludes that the concept of traditional values as a response to social and political challenges is promoted by secular powers and religious authorities for the ideological consolidation of Russian society, as well as for the recruiting potential allies on the international arena. At the same time, the noticeable presence of traditional values in public discourse indicates the thirst for reliable meanings in the process of the search for national identity. [ABSTRACT FROM PUBLISHER]

Prior research demonstrates that religion and gender traditionalism are associated with less favorable attitudes toward same-sex unions because of its deviation from customary religious doctrine and traditional patterns of gender behavior. This study examines the link between religion, gender traditionalism, and attitudes toward same-sex unions by utilizing a novel measure of gender traditionalism that is distinctly religious as well. Recent work on images of God reveals that individuals' views of the divine provide a glimpse of their underlying view of reality. The results suggest that individuals who view God as a 'he' are much less favorable toward same-sex unions than those who do not view God as masculine, even while controlling for gender traditionalist beliefs and other images of God. Individuals who view God as masculine are signaling a belief in an underlying gendered reality that influences their perceptions of the proper ordering of that reality, which extends to marriage patterns. These findings encourage future research to identify innovative measures of religion that incorporate aspects of other social institutions to account for their interconnected nature. [ABSTRACT FROM AUTHOR]

Se presenta una entrevista con el filósofo español Rafael Argullol. Argullol comenta sobre las estéticas, la tradición filosófica y la ontología del ser. Él ofrece sus reflexiones sobre la religión. Argullol discurre sobre el paso del tiempo, su amor de la sabiduría y el escenario político universal.

Se presenta una entrevista con el filósofo español Rafael Argullol. Argullol comenta sobre las estéticas, la tradición filosófica y la ontología del ser. Él ofrece sus reflexiones sobre la religión. Argullol discurre sobre el paso del tiempo, su amor de la sabiduría y el escenario político universal.

Copyright of Contrastes: Revista Internacional de Filosofia is the property of Contrastes: Revista Internacional de Filosofia and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article offers a view on modernism and traditionalism in context with Muslim society and Islam. Topics include modernisation of European society and its traditional culture, traditionalist rigidity related to fundamental principles in the Qur'an and the Sharī‘ah and truth-seeking in changing circumstances.

Throughout Jewish history, religious tradition has had a dialectical relationship with violence. Judaism is neither more nor less violent than any other religion. In this essay, however, we offer a comprehensive and integrated survey of the components of Jewish ethos and mythos relating to violence while analyzing and illustrating their development and influence over the course of three millennia, from biblical times to the contemporary Jewish world, particularly in the Jewish State. We analyze the various transformations that Jewish religious violent norms, values, moods, and symbols have undergone, their linkage to ever-changing social and cultural circumstances, their social-political roots and implications, and their relationship to other Jewish traditions. We trace how ancient violent motifs have emerged and have been processed over time, and observe present-day violent behavior in light of these motifs. Along the way, we explicate the dynamics that characterize the tradition of Jewish religious violence and its paradoxical nature. Our argument implies a general theoretical model of religious violence that can be applied in a comparative context: Actors engage in a constant evaluation, selection, and reinterpretation of religious ideas and practices from an ever-growing reservoir and in so doing contribute to that reservoir. Religious tradition is adaptable but it also places limits on the violence agents can justify at any point in time. [ABSTRACT FROM PUBLISHER]

The author presents the Master Academy of Love (MAL), a project conducted by Catholics in Warsaw, Poland. The initiative is shown as typical of emotional capitalism: it resonates with the therapeutic emotional style, bolsters the social impact of psychology by combining the psychological discourse with the language of belief, employs the narrative of self-help and the narrative of suffering, and focuses on increasing the emotional competence of its audience. At the same time, the paper demonstrates MAL’s dualistic nature, that is, its innovative and conservative components. MAL is thus a project that uses the power of the therapeutic discourse to reinforce traditionalist tendencies in the Church. Eva Illouz’s (2007) considerations on the role of psychology in contemporary Western culture underpin the paper’s theoretical framework, while its empirical component is based on participant observations conducted at MAL meetings. [ABSTRACT FROM PUBLISHER]

Religious Zionists who wanted to preserve their commitments to tradition and the Jewish state had to address the difficulties of applying tradition to new realities. The main challenge for them arose from the democratic nature of the new State of Israel. Between 1948 and the mid-1950s, Zionist leaders and thinkers contributed to the evolving dialectical relationship between a secular, modern democracy and traditional Jewish culture based on halakah. Religious Zionists were very much aware of the challenge that democratic principles posed to the Jewish tradition and were often reluctant to compromise their halakic commitments for the sake of the demands of a democratic state. Thus, scholarship has focused on the confrontation, compatibility, or compromise between religion and modernity in the Zionist context as if they are two distinct and opposing spheres. In these sketches of halakic argumentation among religious Zionists in the early years of Israel, I try to complicate this picture. [ABSTRACT FROM AUTHOR]

The essay examines the role of the Orthodox religious doctrine in the formation of the cultures in the scope of its influence and ideology and in particular the Bulgarian cultural and historical tradition. The thesis is presented that in this latest tradition the values and norms of the modern liberal democracy and market economy are in some degree of conflict with the Orthodox religion, which constitutes one of the reasons for some acute social, economic and political problems for the European integration of the Bulgarian society. The aim of the presentation is to provoke a critical assessment of the recently increased radical manifestations of the Bulgarian Orthodox Church (BOC), which raised some serious concerns about the development of democratic values. [ABSTRACT FROM AUTHOR]

Copyright of Anthropos: Revija za Filozofijo in Psihologijo is the property of Anthropos and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article offers the author's insights on religion learning and the concept of religiously learning. She notes that learning religion takes a person into self-reflection and provides perpective about religion and living religious faith. She cites that a person who is religiously learning might be someone who is learning in the absence of critical insight, wherein that person learns only in narrow and contricted ways rather than learning with humility and appreciation for the grace of great things. She also criticizes the television programs and films which show stories on creatures including vampires, demons, and zombies, stressing that religious teachings and stories are just being ignored. Moreover, the author reflects on the issue of traditionalism and digital technologies.

This paper explores the relationship between faith and AIDS in western Kenya by looking at two sets of beliefs and practices: Christian salvation and Luo traditionalism. Many of the debates and conflicts about AIDS and its meanings among Luo people are shaped by people's commitment to these very different faiths. While AIDS is exacerbating tensions between these ways of being and doing, the need to regenerate life and growth after death is also leading to negotiations between saved and traditional pathways. I approach these issues through the controversial subject of widow guardianship or 'inheritance'. [ABSTRACT FROM AUTHOR]

Whilst presenting a number of features that have been put forward to characterize modernity as a way of life and a social system, this entry suggests a dissident genealogy that reveals a hidden history of continuities and alternatives. It thereby problematizes the norms about periodization and the assumptions about the elaboration of a logos that underlie the concept of the modern. This approach to modernity as a complex of processes, institutions, subjectivities, and technologies challenges the more familiar history of linear temporalities and progressive transformations. The fruitfulness of seeing modernity, as much as other historical periods, as hybrid assemblages in a state of flux is that it draws attention to the heterogeneity and processual nature of cultures and feeds into the possibility of the critique of the present. [ABSTRACT FROM AUTHOR]

Seyyed Houssein Nasr is one of the main proponents of the traditional religious perspective, including the traditional Islamic point of view. His work is notable for many reasons, among them the following: its in-depth analysis of contemporary society's spiritual poverty; its profound treatment of Islamic matters,' particularly in the context of the debate between Islamic modernism vs. Islamic traditionalism; its solid understanding of western philosophical thought and culture; its ability to present a compelling, critical appraisal of the modern predicament, boldly stating that which is perceived to be the truth, irrespective of whether or not it is fashionable or palatable as regards current opinion; and, lastly, its view of religion's role in contemporary society. Having said that, however, given that Nasr's work has a "metaphysical" nature, his writings, with few exceptions, are said to be demanding in terms of language, style, and expression, as well as of knowledge of other religions and philosophies, that they assume on the part of the ordinary reader. [ABSTRACT FROM AUTHOR]

This article considers the possibility that democratic liberalism is a virtue tradition. Given the centrality of the liberal tradition in American psychotherapy, the clinician risks imposing a particular set of virtues on the ethnic or religious client. A review of the historical and philosophical foundations of liberalism suggests that psychotherapy is a moral encounter based on its handling of virtue language. Liberal psychotherapy may, when it displaces the client's tradition, contribute to a departicularized self. Drawing on the thought of Alasdair Maclntyre and Michael Walzer, an argument is developed that the meaning and cultivation of virtue is context dependent. Suggestions are offered for a tradition-sensitive psychotherapy that functions emically within the client's own virtue grammar. A concluding case study illustrates tradition-sensitive, virtue psychotherapy with a conservative Jewish seminary student. [ABSTRACT FROM AUTHOR]

A religious community of nuns, in which institutional change has resulted in a situation of structural anomie, is examined with a view to discovering what types of persons in the community experience individual feelings of anomie. The data point to the conclusion that three variables are operating to determine individual anomie authoritarianism, traditionalism, and a non-rational orientation. [ABSTRACT FROM AUTHOR]

In summary, we feel encouraged to formulate a general suggestion. The Weberian concepts of work attitude referred to small immunities of relatively simple structure, and in such a context entire religious communities could be characterized by one attitude. But within the complex structure of contemporary mass society such a homogeneity does not exist, and a large religious group cannot be identified with one typical stand toward work. At the same time, however, relatively small subcultures appear to be characterized by modal attitudes, and the presence of so many subcultures explains the great diversity of attitudes in the American society. [ABSTRACT FROM AUTHOR]

An introduction to articles in the Spring 2019 issue of "Modern Age: A Conservative Review," is presented, with topics including emergence of a religious sensitivity of guilt without forgiveness in Germany and the parallels between traditionalist Spain and the forces that overpower tradition there.

The article responds to the article "Religious Violence in Judaism: Past and Present" by Gideon Aran and Ron E. Hassner in the same issue. Topics include the role of symbolism in religious violence, a constructivist approach to explaining violence in relation to traditionalist forms of Orthodox Judaism, and the role of nationalism in inspiring Jewish religious violence in Israel. It is said that Aran and Hassner reject culturalist and instrumentalist approaches to explaining religious violence as too deterministic.