The second is to study religion and religious experiences from more subjective point of view. An historical survey would witness to both of these approaches. Alston attempts the possibility of a rational and objective justification of religious beliefs against the background of growing trends of materialism and superiority of scientific methodology. The central thesis of the book Perceiving God is expressed in the introduction where he writes, The central thesis of this book is that experiential awareness of God, or as I shall be saying, the perception of God, makes an important contribution to the grounds of religious belief. More specifically, a person can become justified in holding certain kinds of beliefs about God by virtue of perceiving God as being or doing so-and-so.
As he claimed: “Perhaps it is time to study discourses not only in terms of their expressive value or formal transformations but according to their modes of existence. The modes of circulation, valorization, attribution, and appropriation of discourses vary with each culture and are modified within each. The manner in which they are articulated according to social relationships can be more readily understood, I believe, in the activity of the author function and in its modifications than in the themes or concepts that discourses set in motion.” In celebrating the birth of discourse, Barthes claimed that the contemporary notion of the language is “neither an instrument nor a vehicle: it is a structure". According to him, “it is
Notwithstanding this, be that as it may, there are a developing number of scholastic essayists highlighting confinements of the Cognitive approach and distributed new research endeavoring to further comprehension of particular parts of conduct. These new methodologies can be portrayed as humanistic as they try to investigate ideas thoughtful to the individual customer as opposed to depict non specific procedures (Stewart 1994). The three most squeezing territories for examination were distinguished by Nataraajan and Bagozzi in 1999. Firstly Cognitive methodologies depend upon the supposition of the customer being an objective leader, this seems to disregard the part of feeling in choice making. Nataraajan and Bagozzi (1999)
Childhood is a time of risk and freedom, children should not be treated with disdain because intelligence is not restricted to test scores, it is open to specific patterns of mental and physical actions; therefore Huck Finn has grown and changed through his own process by recognizing his own moral values that emerge from childhood innocence seen with the corruption around him. An influential Swiss psychologist named Jean Piaget once said that “The goal of education is not to increase the amount of knowledge, but to create the possibilities for a child to invent and discover, to create men” and women “who are capable of doing new things.” We can understand that “the disconnection between our children’s inner lives and the process of raising and teaching them” is quite terrifying because many place these separate
Conversely, it can be concluded that Mencius and Hsün Tzu are similar base on their process of thinking, also their continuous advocation on self-cultivation and education. Before the discussion, we need to clarify why the public claims Mencius and Hsün Tzu are the bipolar through their ideas of human nature.
Heidegger’s theory is valid in that it describes how most humans learn, grow and communicate based on past and present interactions. However, I would like to suggest that Heidegger’s approach is predicated on the assumption of historical context, but what if such knowledge wasn’t available? Additionally, Heidegger assumes a projection of future possibilities based on past and present knowledge, but does he assume a stagnant future, where the possibilities remain the same, based on historical references? Heidegger claims the state of mind/disposition plays a significant role in the process of being in this world. This disposition describes the mood, not as an intentional physical or emotional state, but rather, as a determinant of what is important to us at certain points in time.
Part 2: Contents Part 2.1 Review the relationship between religions and moral values with literature supports Based on the several literatures support, religions and moral values can be simplified in different definition with various approaches. The relationship between religions and moral values can be search out by any grant size (Norman Davies, 1997). According to Zuckerman, 2008, he said that people without religion are impossible to become moral. Therefore, the relationship between religion and moral value is closely related with each other’s. Different issues happened in the diverse world will view differently by people in different religions.
The general topic of interest is religion. Here, the study intends to explore the way religious practices are influenced by the existence of globalization. Religion is commonly perceived as a good connotation and aimed for positivity. However, with the existence of globalization, global communities have taken advantage of such social environments in understanding and misunderstanding one another in the context of their own religious beliefs (Beyer & Beaman, 2007). Furthermore, religious beliefs and practices have influenced the social aspects of life among global communities.
2.8. The Sociology of Religion The sociological approach focuses on religious groups and institutions (their formation, maintenance, and demise), on the behaviour of individuals within those groups (social processes which affect conversation, ritual behaviour), and on conflicts between religious groups (catholic versus protestant, Christian versus Muslim, mainline denomination versus cult) (Roberts, 1990). For the sociologist, beliefs are only small part of religion (Roberts, 1990). In modern society, religion is both a set of ideas (values, beliefs) and an institution (a set of social relationships) (Roberts, 1990). Sociology looks at religion in order to understand how they affect human behaviour, also the differences in beliefs not because they expect to prove their truth or falsehood, but because beliefs
He wanted “to set in motion machinery which will bring noblest ideas to the doorstep of even the poorest and the meanest.” Vivekananda believed that the essence of Hinduism was best expressed in the Vedanta philosophy, based on the interpretation of Adi Shankara. He said that no one teaches others, they learn by themselves through their experience and efforts in life. Teacher only gives advises. Through this the teacher within motivates himself to learn and to understand things. He criticized the educational system and said that, “You regard that man to be educated who obtains some degree, has passed out some examinations, and is able to deliver fluent lecturers.