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The purpose of the study is to uncover the specifics of the importance of religion in today's political system of Kazakhstan. The leading research methods used to address this issue include analysis, synthesis, deduction, induction, modelling, and the method of generalisation. The democratisation of political processes has led to the creation of favourable conditions for the spread and revival of religious values. Legal mechanisms have emerged to regulate state-religious relations and prevent conflicts and destructive processes detrimental to society. Religious organisations have become active participants not only in the religious sphere but also in the social, cultural, and political aspects of society. Therefore, this paper addresses current issues related to defining the role of religion in the modern world. To achieve the purpose of the study, key questions were addressed, including those related to the existing innovations in the political and religious systems, the significance of the religious aspect in public life, and the modernised principles of interaction between religious and political aspects. The main areas of the study were determined by the insufficient theoretical and methodological developments and the growing importance of the subject. There is a lack of existing research on the topic, which is justified by the conducted thorough literature review. The paper formulated its own conclusions while considering publications by other specialists in this field. The study also modelled the areas for the further development of the religious system. Materials from European experts were examined, allowing for a comprehensive consideration of the significance of religion in the political system under modern conditions. As a result of the study, key features of religion in the modern world were identified. The materials in the study have practical value and can be used in the organisational and economic support of Kazakhstan's political system. [ABSTRACT FROM AUTHOR]

The article examines the connection between strangeness and tradition in the context of René Guénon's traditionalist thought. Currently, academic literature lacks the exploration of the discourse of strangeness present in Guénon's works--hence my research proposal. Guénon, a French thinker, idealized tradition (primordial tradition) and drew inspiration from Eastern wisdom. In this essay, I argue that strangeness is created by tradition, which sets norms and names what is one's own and what is strange. The definition of what is strange and hostile is therefore determined by tradition. This phenomenon serves to reinforce the significance of communities in cultural contexts where tradition holds sway, and is universal in scope. Drawing inspiration from tradition, contemporary society continues to define strangeness in a similar manner. [ABSTRACT FROM AUTHOR]

Objective: Prior literature indicates that nontraditional attitudes are linked to higher intelligence. However, such attitudes in adolescence often accompany counter‐normative, delinquent‐type behaviors, which are themselves negatively linked with intelligence. This points to the possibility of suppression in the relationship between intelligence and nontraditional attitudes. Method: We analyzed a large community sample of 17 year olds (N = 3330) with data on intelligence, nontraditional attitudes, and a diverse collection of self‐ and teacher‐reported counter‐normative behaviors. Developmental questions for these relationships were examined through cross‐sectional comparisons between the adolescents and their parents as well as longitudinal analysis of the adolescent sample across emerging adulthood. Results: Youth who endorsed nontraditional attitudes had lower school grades, earlier age at first sex, heavier substance use, and were perceived as more oppositional by their teachers. Each of these problem behaviors was inversely related to intelligence. Accordingly, the positive correlation between nontraditional attitudes and intelligence was much weaker in adolescents as compared to their middle‐aged parents. Longitudinal analyses revealed that the association between nontraditional attitudes and intelligence strengthens in early adulthood. Conclusions: Associations between intelligence and sociopolitical attitudes can be obscured even by seemingly distal psychological characteristics. [ABSTRACT FROM AUTHOR]

This article traces the history of the South American reception of the work of the esoteric philosophers Ren'e Gu'enon and Julius Evola, and of the Maryami Sufi Order of Frithjof Schuon, focusing on Argentina, Brazil, Chile, and Peru. It compares South American forms of Traditionalism with those found elsewhere, primarily in Europe and North America, understanding differences between these in terms of "glocalization," the local adaptation of the global. Traditionalism in South America was most localized in its religio-political form, which was more important for the Right in South America than elsewhere, and least localized in its purely religious form, which was less significant in South America than elsewhere. The impact of Traditionalism in South American academia, notably in philosophy and anthropology, also reflects local conditions, as does an unusual interest in indigenous peoples. [ABSTRACT FROM AUTHOR]

This article seeks to push further scholarly interest and discussion about the ancient Jewish use of the oracle of lot, which has historically been hindered by its categorization as a divinatory method, by including ritual into its categorization. This article explores the ways in which the oracle of lot, as portrayed in Jewish literature, can be categorized under Catharine Bell's description of ritual-like activity. First, the article gives a general overview of the methods, materials, and functions that the oracle of lot had in the ancient world. Following this discussion, we move on to four case studies where we examine the ritual-like characteristics of the oracle of lot as attested in four Jewish texts: 1 Samuel 14, Jonah 1, Esther 3, and the Community Rule (1QS). [ABSTRACT FROM AUTHOR]

In her provocative essay 'Connection at the Price of Collusion', Sik-ying Ho argues that my works show 'empathy' towards right-wing nativism in Hong Kong by exonerating it from any political responsibilities. She further gives me the name of 'Left in form, Right in essence' and asserts that I suffer from 'Left Melancholy', in Wendy Brown term. However, I find Ho's readings not founded on much evidence and arguments and begging the question. Rather than sticking with any given 'left norms', I see my works as a conjunctural analysis of the rise of right-wing nativism in Hong Kong. With the purpose of offering new practices of progressive values, my critique is an examination of the power mechanisms and discursive dynamics by which people live. I offer accounts of 'empowerment fantasy', existential struggles and the sense of disrupted time, which the recent political agitations featured. An effective project of progressive politics has to address the issues above, i.e. the experience of disempowerment, the ethics of conviction and responsibility, re-engaging people in an 'interim' political process. All these attempts are necessary for overcoming the problems caused by a form of 'affective autonomy' with which one affirms a set of values merely or primarily by intensifying affective commitment. Without understanding the contingency of the present, simply upholding the liberal-left ideas would render them reified categories and underpin a traditionalist sentiment. [ABSTRACT FROM AUTHOR]

This paper shows a broad perspective of observing traditionalism within an extent of social discourse, it can be said of Western civilization that stands on the foundation of Christianity. From the hard theory of Milbank's definition of traditionalism and the idea of preserving the Christian theology of Bozidar Mijač, there will be a course of opening towards the outcome of traditionalism as a social phenomenon in Alain de Benoist, to a religious phenomenon in a new form, but based on basic meaning - fundamentalist in Appleby, Asprulis to the statement of Olivier Roy. [ABSTRACT FROM AUTHOR]

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In this article I aim to discuss the resources and methods by which Tradition can adapt to the needs of contemporary society, without losing any of its power and content. What is the difference between "Tradition" and "Traditionalism" and to what extent does the latter distort the actualization of the Gospel message? Does the diversity of local or regional "traditions" affect the unity and character of the Tradition? Can we talk about adaptability or renewal of Tradition? What does "formalism" mean and how harmful is it for receiving the authentic content of Tradition? [ABSTRACT FROM AUTHOR]

The evolution of social systems has a direct impact on the family, which influences the mode of functionality, the variety of types of relationships between partners, role structure, gender relations, etc. By taking into consideration common conceptions, the Romanian family is considered to be a modern one, but, scientifically analyzing the landmarks of functionality, the logic of role distribution and gender relations, it is rather a society in transition to modernity. Of course, the landmarks of modernity are not unknown to contemporaneity, but, as a whole, the Romanian family still feels traditional influences. The study aims to highlight the functional patterns of these marital structures, showing the specific ways of organizing functions, role dynamics, evolutionary resources, but also the value intersection specific to this transition from one marital system to another. [ABSTRACT FROM AUTHOR]

A unique figure in the Orthodox Church, André Scrima was a bridge-personality among Christians and between Christianity and other religions. In his early works, bearing witness to a "spiritual inheritance" and a "blessing of grace" that he had personally received, he stressed the inner dimension of Eastern Christianity represented by Hesychastic spirituality -- a perennial divine inspiration manifested across history. But both as a spiritual figure and a professor of comparative religion, he oriented his reflection toward considering the religious plurality of the world from a Christian perspective. Searching for the "lieu théologal" of hospitality for others' spiritualities became one of the main purposes of Scrima's reflections which occasionally dealt in a sympathetic as well as critical manner with Traditionalism. This paper aims to highlight the interest raised by an Orthodox reflection on the so-called "esoteric" side of his Tradition which leads to a hermeneutic of religious diversity. [ABSTRACT FROM AUTHOR]

This text plots the analogical and memetic conveyances of the COVID-19 pandemic by the so-called alt-right. Arguing that the pandemic stages a complex transgression situated at the borders of Chinese global expansion, Traditionalist philosophy and online meme culture, and taking as instance Steve Bannon's War Room: Pandemic, we follow "the joke" that informs and deforms the claims of community, sovereignty and truth. [ABSTRACT FROM AUTHOR]

The Fraternité Notre Dame is a traditionalist Catholic Marian movement founded in 1977 by Bishop Jean Marie Kozik, né Roger Kozik. Kozik received monthly visions, primarily of the Virgin Mary, and established the Fraternité as a Marian devotional movement in Fréchou, southern France. This article analyzes and contextualizes the history of the Fraternité Notre Dame and its founder Bishop Jean Marie, showing how Jean Marie and his movement responded as religious entrepreneurs, innovating in response to the growing tension between the Fraternites and their religious-cultural context, which culminated in their choice to leave France and reestablish themselves in Chicago. The article analyzes the content of the visions, which both reflected this disconnect as well as spurred it onwards. The visions are contextualized within postconciliar Catholicism and the conservative backlash to the reforms of the Second Vatican Council, and reflect both a specific French Catholic context and a global apocalyptic vision of a threatened Catholic Church. Finally, the article considers the group's institutionalization in Chicago as the culmination of the friction between the Fraternité Notre Dame and its cultural and religious origin in Catholic France. [ABSTRACT FROM AUTHOR]

Copyright of Studi e Materiali di Storia delle Religioni is the property of Editrice Morcelliana S.p.A. 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.)

We conducted field research in China in 2010-2016 to diagnose the fundamental problems of Chinese public administration as a field of study (hereafter CPA). Our research question was 'What are the obstacles that impede the genuine progress of CPA?'; our study shows that CPA lacks philosophical and intellectual underpinnings to justify its existence. Moreover, salvation is difficult as CPA has been suffering from three maladies, namely, reductionism, traditionalism, and conservatism, which together reinforce mediocrity. Furthermore, in order to become an indispensable fi eld of study, scholars must strive to transform themselves so as to transform CPA. The implications for transformation of such practical examples as historical analysis and 'optimal governance' are discussed. [ABSTRACT FROM AUTHOR]

This paper demonstrates the political perspective of corporate social responsibility (CSR) disclosures and, drawing on Weber’s notion of traditionalism, seeks to explain what motivates companies to make such disclosures in a traditional setting. Annual reports of 23 banking companies in Bangladesh are analysed over the period 2009-2012. This is supplemented by a review of documentary evidence on the political and social activities of corporations and reports published in national and international newspapers. We found that, in the banking companies over the period of study, apparently neutral, corporate, philanthropic activities disclosed and promoted in CSR reports are inextricably linked to powerful leaders’ personal projects and the ruling party’s agendas. We have demonstrated elements of traditional societies, including personal loyalty and the public display of loyalty, the master-servant relationship, and obedience to personal rather than formal authority, provide an understanding of why banks (with or without explicit political linkages with the ruling party) have employed politically charged CSR disclosure strategies. The paper contributes to disclosure studies where political motivations of corporate disclosure rarely discussed. The paper extends the debate on political CSR by demonstrating that the role of family and familial values at the organisational and national levels may be much more important when it comes to CSR disclosure and activities. [ABSTRACT FROM AUTHOR]

The unexpected revitalization of Polish Jewish traditionalism—Hasidic and non-Hasidic—is particularly visible in the realm of education. During the interwar period, a combined influx of pious refugees from the Soviet Union and generous American Jewish philanthropy bolstered traditionalist Jewish elementary schools (hadarim) and yeshivot. At the same time, traditionalists reformed those hitherto sacrosanct institutions in hopes of competing with emergent secularist Jewish movements while preserving an ostensibly authentic cultural core. Polish Jewish traditionalism was subtly transformed in the process, presenting a striking contrast with its more rigid “ultra-Orthodox” counterpart in neighboring Hungary and offering a viable alternative to secularist Jewish subcultures within Poland. This article highlights the surprising durability and flexibility of Poland’s traditionalist Jewish communities during a period usually conceived as one of secularist Jewish growth and traditionalist decline. [ABSTRACT FROM AUTHOR]

Copyright of Journal of College of Sharia & Islamic Studies is the property of Qatar University 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.)

Recent discussions in Just War Theory have been framed by a polarising debate between “traditionalist” and “revisionist” approaches. This debate has largely overlooked the importance of an applied account of Just War Theory. The main aim of this essay is to defend the importance of this applied account and, in particular, a nonideal account of the ethics of war. I argue that the applied, nonideal morality of war is vital for a plausible and comprehensive account of Just War Theory. A subsidiary aim of the essay is to show that once we appreciate the importance of the applied, nonideal account, it becomes clear that the positions proposed by revisionists and traditionalists are, in fact, much closer than often presumed. [ABSTRACT FROM AUTHOR]

In December 2016, the British Government banned National Action for being an extremist organisation. It was the first time in British history that membership of a far-right group was outlawed. While so, little is known about the group. This article responds to this lack of knowledge by setting out the origins of National Action and its leaders, its preference for a traditionalist Nazi ideology, and its penchant for stunts and demonstrations to gain media attention and publicity. The article concludes by considering whether proscription was rather more symbolic than serious. [ABSTRACT FROM AUTHOR]

Considering gender role attitudes as part of a broader cultural change related to the modernization process, this study adopts a path-dependency approach to analyze the support for the role of women in the public sphere in Italy since 1988. Modernization processes varied across Italian regions and the paper explores how different gender patterns developed accordingly. Using pooled data from European Values Survey, World Values Survey, and International Social Survey Program, the author assesses if this specific change is part of the postmaterialist shift and investigates the mechanisms of change carrying out cohort decomposition methods. The results address a reinforcement of traditionalism mainly due to the period effect that shows regional differences given by history. [ABSTRACT FROM AUTHOR]

The Albanian scholar Muḥammad Nāṣir al-Dīn al-Albānī (d. 1999) established a unique type of Salafism, a movement whose adherents follow a puritanical model of Muslim creed, exegesis, and conduct that is critical of madhhab Traditionalism. In this article I present an annotated translation of an audio lecture in which Albānī attempted to defend Salafism against its anti-madhhab image. I shed light on the religious and social climate that played a critical role in triggering Albānī's disdain for Traditionalism and led him to discredit madhhab Traditionalist fiqh and replace it with his own interpretation of the jurisprudential requirements of Islamic scripture. Among the arguments I make is that Albānī's claim to follow only the Qurʾān and Sunna is a rhetorical strategy designed to present Salafism as the absolute truth and distinguish it from being categorized as another madhhab or religious movement. [ABSTRACT FROM AUTHOR]

Late nineteenth century scholars accepted the traditional narrative of Māori colonisation occurring c. 600 years earlier by systematic voyaging in multiple canoes. Amplification and revision of traditions in the early twentieth century produced a ‘traditionalist’ hypothesis that envisaged navigated, return-voyaging in fast, windward-sailing migration canoes powered by oceanic spritsails. Construction and sailing of experimental canoes in this image, and the transfer of performance data into computer simulation, reinforced the traditionalist perspective. A recent ‘historicist’ approach’ which analyses historical records of Polynesian sailing technology within an Indo-Pacific context, suggests that the oceanic spritsail developed through the sixteenth century dispersal of the lateen sail, and that earlier East Polynesian and Māori voyaging used a double spritsail, incapable of sailing a canoe to windward. Voyaging to New Zealand, normally upwind into westerlies from East Polynesia, was facilitated by a general reversal of wind directions, AD 1100–1300, into easterlies. [ABSTRACT FROM AUTHOR]

In this contribution Peter Simpson's defense of illiberalism against liberalism is taken as a specimen of the defense of traditionalism against modernism. The question posed is whether Simpson gives an adequate picture of these worldviews. The paper argues that he does not. As to modernism, most importantly, Simpson takes the Enlightenment variety of modernism, rooted in Hobbes, to be its only variety, entirely overlooking the Romantic variety, rooted in Rousseau, which in the contemporary world is at least as influential. As to traditionalism, Simpson seems to believe that, like modernism, it is also principally concerned with liberty, but in a more sensible way. In truth, traditionalism is mainly concerned with entirely different things, such as sin, discipline/obedience, hierarchy, and metanoia, none of which are mentioned, let alone discussed by Simpson. [ABSTRACT FROM AUTHOR]

It is widely known that the late Prof. Álvaro d'Ors produced a full bodied political theory -he himself labelled one of his books Ensayos de Teoría Política-, yet the same cannot be safely said as regards constitutional theory, notwithstanding the fact of his not so scarce writings on a variety of problems of a constitutional nature. The aim of this contribution is twofold: on the one hand, to spot the main orsian pieces dealing with salient constitutional topics; on the other hand, disposing them in the shelves of a frame provided by the general constitutional theory. [ABSTRACT FROM AUTHOR]

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Since gratitude is a significant pro-social quality or virtue, it might be (and has been) considered of some educational concern. However, while it clearly needs to be understood as a response that is in some sense required or owed towards benefactors, gratitude would hardly seem genuine unless it is freely and perhaps joyfully given – perhaps on the basis of some specific grateful emotion. Despite some academic appreciation of tension between these aspects of gratitude, the psychological and normative implications of what we shall call here the ‘paradox of gratitude’ for its learning or acquisition have been less thoroughly explored. Following some consideration of rival educational perspectives on this tension, this article argues that the best route to its resolution may be to surrender the idea of a distinct pro-social emotion or sentiment of gratitude. [ABSTRACT FROM PUBLISHER]

The monarchy was restored in Spain in 1947 by the Law of Succession of the Head of State (Ley de Sucesión en la Jefatura del Estado). It was one of the compromises that the regime had to accept to get the political support of Catholics and the monarchist sectors, who were reluctant to certain Falangist positions. But the established Monarchy did not follow the traditionalist parameters of the Bourbon Restoration. It was a new Monarchy: a Monarchy whose top leader was a Military Leader (Caudillo) and not a King. Hence the dichotomy between historicism and legality. [ABSTRACT FROM AUTHOR]

Fundamentalism is consistently related to racial prejudice ( Hall, Matz, & Wood, 2010), yet the mechanisms for this relationship are unclear. We identify two core values of fundamentalism, authoritarianism and traditionalism, that independently contribute to the fundamentalism-racial prejudice relationship. We also contextualize the fundamentalism-racial prejudice relationship by suggesting that fundamentalists may show prejudice based on conceptions of African Americans as violating values but show tolerance when prejudice is less justifiable. These ideas are tested and confirmed using three data sets from the American National Election Studies. Across all three samples, fundamentalism is related to increases in symbolic racism but decreases in negative affect towards African Americans, and these relationships are mediated by both authoritarianism and traditionalism. [ABSTRACT FROM AUTHOR]

For any essential property God has, there is an ability He does not have. He is unable to bring about any state of affairs in which He does not have that property. Such inabilities seem to preclude omnipotence. After making trouble for the standard responses to this problem, I offer my own solution: God is not omnipotent. This may seem like a significant loss for the theist. But I show that it is not. The theist may abandon the doctrine that God is omnipotent without scaling back the extent of His power and without denying that He has all perfections. [ABSTRACT FROM AUTHOR]

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]

This essay submits a thesis on radical religion, discusses the measures of religion, and proposes the concept of "super-religiosity." This will be followed by a second essay (in Numen vol. 60, issue 4, 2013) that presents a contemporary case to which the analytic model of super-religiosity is applied. Though the two essays systematically relate to each other and are complementary, they can be read independently of one another. The theoretical core of the essay addresses the issue of the measurability of religiosity. It supports the recent claim that religion in general and religious extremism in particular, is not so much a matter of belief or experience but rather that it is essentially a matter of performance of the self and the group. It then argues that advancing our understanding of religious extremism requires turning the spotlight from an externally oriented performance towards a religion's environment to an inward-facing religious performance. It further maintains that religious extremism's center of gravity is the in-group dynamics of competition over religious excellence rather than (rational choice) competition over external resources. Finally, the paper proposes a measure of religiosity: that used by the practitioners of religion themselves. The religious group that constitutes the empirical focus of the essay is the ultra-Orthodox Jews in contemporary Israel known as Haredim. More precisely, the essay describes and analyzes the hard core of the Haredi society that manifests religious extremism. It offers a comprehensive and methodic picture of Haredi society based on a critical survey of the literature, combined with an examination of updated data into which findings of an extensive field research are integrated. The discussion of the Haredi world is harnessed to the effort to deconstruct and reevaluate the prevalent concepts of tradition and fundamentalism, and suggests a new perspective on scaling religiosity and on high-scale religiosity. [ABSTRACT FROM AUTHOR]

The environmental crisis is rooted in a spiritual crisis. The outer is a reflection of the inner. Thus, uprooting the environmental crisis requires alleviating the spiritual ailments of modern humanity. This entails, most specifically, a restoration of the sacredness of nature in the eyes of scientific circles and the broader public. For the former, this involves a reintegration of metaphysics into the scientific worldview. For the general public, a genuine return to the sacred constitutes a return to God through sacred tradition. Other steps, such as the sincere commitment of religious authorities to environmental solutions, are also important in ending the crisis. Through this, modern humanity may make peace with the environment, itself, and, most importantly, God. [ABSTRACT FROM AUTHOR]

Copyright of Journal of Sociological Studies / Sosyoloji Konferanslari is the property of Istanbul University, Faculty of Economics 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 proposes that acculturation orientations are related to two sets of cultural values: utilitarianism (Ut) and traditionalism (Tr). While utilitarian values enhance assimilation, traditional values support language and identity maintenance. It is proposed that the propensity to either end of this value opposition can be measured by an index (U) calculated as a differential of utilitarianism and traditionalism (U = Ut–Tr). To measure Ut and Tr, a survey questionnaire was designed. The validity of the internal structure of the instrument, as well as its ability to differentiate between subgroups with different acculturation orientations, was tested in a large scale (N = 448) survey in the Russian community in Estonia. The results indicate that the performance of the U-index was superior to both of its subcomponents in revealing correlations to sociodemographic indicators, as well as acculturation attitudes. Cluster analysis was used to bring out distinct subgroups from the sample relating to prototypical acculturation types. [ABSTRACT FROM PUBLISHER]

This article offers an analysis of the construction and deployment of the ideas of ‘the West’ and ‘tradition’ in the social commentary of Ashis Nandy. It argues that Nandy's ‘critical’ defence of tradition is framed and animated by occidentalism and renders tradition into a paradoxical space of redemption and innocence. The first part of the paper shows that Nandy's nativist narratives of loss and his suspicion of political ideologies place him both in and against post-colonial cultural politics. The second section examines and illustrates the mutually defining nature of occidentalism and traditionalism. It is shown that Nandy's stereotypes of authentic Indian culture undermine the critical capabilities of his ‘critical traditionalism’. Part three explores Nandy's dilemmas further by reference to his attempts to align tradition with reflexivity. [ABSTRACT FROM PUBLISHER]

The present paper, Mihai Eminescu's Journalistic Work in G. Ibraileanu and E. Lovinescu's Approach, aims at tracing aspects of this intriguing process of interpreting his articles, focusing on the way in which it was viewed by two of the most important literary critics of that period: G. Ibraileanu and E. Lovinescu, both known for their activity in studying Eminescu's work. Our main objective is to identify these ideological particularities which shape different ways of interpreting his articles. The differences must be analyzed taking into account their cultural background and the ideology they believe in. That is why, sometimes, the results in interpreting Eminescu's journalistic work are influenced by the ideas they want to promote. In discussing their points of view, we must take into account both the context of the period but also their ideological background which leads them to distinct interpretations. [ABSTRACT FROM AUTHOR]

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Symbols have been came across in the religious field as in many fields of life. Thus, any issue that can be transferred in a simple way is transformed to symbolic forms that contain deeper meanings. Attention to the symbols that are old as history of humanity and to their meanings, although it continued throughout history, the revealed mentality by the modern thought caused the elemination of this interest or to reduction incorrect and missing dimension. René Guénon is a thinker who has to been read carefully. This article have examined Guénon's views to the religious symbols and the results of their effects. [ABSTRACT FROM AUTHOR]

This paper presents four different understandings of the family and their concomitant views of the authority of the family in pediatric medical decision making. These different views are grounded in robustly developed, and conflicting, worldviews supported by disparate basic premises about the nature of morality. The traditional worldviews are often found within religious communities that embrace foundational metaphysical premises at odds with the commitments of the liberal account of the family dominant in the secular culture of the West. These disputes are substantial and ultimately irresolvable by sound rational argument because of the failure to share common foundational premises and rules of evidence. It is in light of these fundamental disagreements that there is a need to evaluate critically the claims and agenda advanced by the Convention on the Rights of the Child. [ABSTRACT FROM PUBLISHER]

This article deals with Burke's complex political thinking. On the one hand, he is a whig defending some of the basic principles which were to be developed by nineteenth-century liberalism. On the other hand, his criticism of the French Revolution and its main agents, as well as his exaltation of the traditional Constitution, provide a significant part of the arguments we will find later among conservatives and counterrevolutionaries. This article also points out the fact that, among the extensive Burkean bibliography, some classical works are still essential: Leo Strauss is unavoidable in order to understand Burke's hostility towards theory; Pocock has proficiently dealt with Burke's connections and differences with the Scottish School; and Meinecke is essential in order to analyze the supposed traditionalism and historicism of the British thinker. [ABSTRACT FROM AUTHOR]

Using a sample of 382 American Indian public high school students, we compare unique (Native traditionalism) and general (parental control and self-control) influences on interpersonal and property delinquency. Results indicate that these 3 predictors more or less independently predict each form of delinquency, suggesting that non-reservation American Indian delinquency is the product of both unique and general influences. Contrary to expectations and most research on reservation delinquency, greater identification with Native traditions is associated with heightened delinquency among our non-reservation respondents. Theoretical and policy implication are discussed relative to the lack of empirical research on non-reservation American Indians as well as the lack of etiological research on the sources of non-substance use delinquency among American Indians, reservation or otherwise. [ABSTRACT FROM AUTHOR]

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This paper maps approaches to engineering ethics in the People's Republic of China. It is addressed primarily to English-language scholars interested in learning more about one aspect of the complex historical and cultural context of technological education in a nation that now graduates more engineers than any other in the world. Although the basic terms of this mapping - i.e., traditionalism vs. modernism - will strike some non-Chinese readers as too simple, it nevertheless represents a common conceptualization within the community of discourse being presented. Engineering ethics studies in China today are constituted by a dialogue between traditional Chinese value systems concerning engineering and modernist perspectives influenced by both Marxism and more technoscientifically advanced nations as a result of global technology transfers and economic exchanges. As a preliminary exploration of this dialogue, the paper offers a historical-philosophical narrative of engineering and engineering ethics in China as reflective of traditional attitudes shaped by engineering in the premodern sense of gong cheng and its modern reinterpretation in the late 1800s and early 1900s. The paper then outlines some of the main research areas in contemporary Chinese engineering ethics studies. Finally, in the face of globalization, the traditionalism-modernism tension is used to characterize contemporary challenges in engineering ethics in China. The paper concludes with an argument addressed more to Chinese than to non-Chinese scholars, suggesting a need to rethink engineering ethics in order to redefine the meaning of 'made in China'. [ABSTRACT FROM AUTHOR]

According to social cognitive theory and intergenerational transmission, young adults acquire attitudes and behaviors that are relevant to interpersonal relationships from observation of their parents, and these tendencies are assumed to be associated with young adults' own relational and psychological well-being as they form and manage close relationships. This study expanded on past research in this area by examining the extent to which young adult perceptions of parental gender roles and conflict styles were predictive of their own gender roles and conflict styles. It was expected that traditional gender role beliefs and distributive conflict styles would be deleterious to young adults' relational locus of control, which would, in turn, be predictive of their psychological distress. In contrast, integrative conflict styles were anticipated to be beneficial to relational locus of control. Data from 368 young adults supported all of these predictions. Structural equation models were suggestive of a process whereby parental gender roles and conflict styles are intergenerationally transmitted from both parents to their young adult offspring. These young adult relationship beliefs and behaviors, in turn, were predictive of both relational locus of control and psychological distress. [ABSTRACT FROM AUTHOR]

The aim of this research is to identify mechanisms through which parochial schools structure and perpetuate their traditional dimension, and the interests served by preserving traditionalism. The research was conducted among nine Jewish schools in Paris (6), Brussels (2) and Geneva (1). Findings show that school traditionalism is maintained and constructed systematically through organizational structure, pedagogical and social strategies. The perpetuation of traditionalism in parochial schools of minority groups and its religious justification is an integral part of a power struggle and intended mainly for to ensure control and authority. [ABSTRACT FROM AUTHOR]

Nichifor Crainic was the latest great poet politically non-recovered and historiographycally non-rehabilitated during the communism. He was a poet, theologian, journalist, manager of the "Gandirea" magazine, editor, politician, philosopher, pedagogue and essayist, a personality which through its thinking and its writings promoted and ethnically view, according to it the Romanian cultural creation has to base itself on the native spiritual power. He imposed the traditionalism with strong orthodoxy accents in his writings, the new doctrine, "gandirismul". The themes, the motives, the metaphors and the biblical symbols in his poems are Christian and the processed universe as well: the relationship human-being - God, the Jesus Christ's divine-human Person, Mother Theresa, the patriarchal state, biblical plough-men, biblical moments and scenes, religious feeling. The biblical metaphors and symbols (the metaphor of the prayer, of the light, of the wheaten, of the pain, of the creation), confers upon his poetry a Christian extent, and over lighted mystery poem, and orthodox mystic poem. The Romanian interwar lyrical context couldn't be imagined without Nichifor's important creation; he reconceptualized the poem in religious terms so that it will always stay up-to-dateless. [ABSTRACT FROM AUTHOR]