Η Αθηνά, κατά την Ελληνική μυθολογία, ήταν η θεά της σοφίας, της στρατηγικής και του πολέμου. Παλαιότεροι τύποι του ονόματος της θεάς ήταν οι τύποι Ἀθάνα (δωρικός) και Ἀθήνη, το δε όνομα Ἀθηνᾶ, που τελικά επικράτησε, προέκυψε από το επίθετο Ἀθαναία, που συναιρέθηκε σε Ἀθηνάα > Ἀθηνᾶ. Στον πλατωνικό Κρατύλο το όνομα Αθηνά ετυμολογείται από το Α-θεο-νόα ή Η-θεο-νόα, δηλαδή η νόηση του Θεού (Κρατυλ. 407b), αλλά η εξήγηση αυτή είναι παρετυμολογική.
Social scientific studies of new immigrants' religious practices over the last 30 years have been based largely on ethnographic research on immigrant religious institutions. Two major themes emerging from these studies are that (1) non-Christian religious institutions have been transformed in the U.S. context, following the Protestant congregational model, and (2) immigrant religious institutions mainly serve ethnicity and social-service functions for their members. Since Asian immigrants mainly represent non-Christian religious groups, a major survey study of their religious participation sheds new light on these two themes. This study fills a gap in research on Asian immigrants' institutional religious practices by providing comprehensive statistics using survey data. As expected, our analysis produces important findings that supplement previous and mostly ethnographic studies related to the two major themes. Our major findings also indicate that Asian Protestant and Catholic immigrant groups significantly differ from their American counterparts in institutional religious practices.
In terms of belief and attendance, Sweden is one of the most secular countries in the world. Yet, church affiliation and ritual participation remain high. As the Church of Sweden historically served secular functions on behalf of the state, this paper uses survey data from the International Social Survey Program to investigate the extent to which Swedes are culturally religious, whereby they belong without believing. Findings reveal more prominent differences between individuals identifying with other religions and the Church of Sweden than between those identifying with the Church of Sweden and no religion. Furthermore, there is a weak connection between beliefs and Church of Sweden identification, while there is a strong relationship between beliefs and regular attendance. As such, this study calls for careful conceptualization of religious belonging as, in some contexts, common measures of objective religiosity, such as affiliation and attendance, reflect fundamentally different phenomena.
Ferguson, T. W., Tamburello, J. A., 2015-09-15 11:36:55 AM
A region's natural environment has profound social effects for an area. Previous work has connected the environment to tourism, migration rates, community attachment, and economic outcomes. In this article, we explore how nature may impact the religious structuring of a region. Specifically, we investigate if beautiful landscapes and good weather—what scholars call "natural amenities"—could be spiritual resources used by the population to connect with the sacred. We hypothesize that the environment, as a spiritual resource, would compete with more traditional religious organizations. Thus, we expect that regions with higher levels of natural amenities would experience lower rates of religious adherence. To test our hypothesis, we use spatial econometric modeling techniques to analyze data from the Religious Congregations and Membership Study, United States Department of Agriculture, the U.S. County Business Patterns, and the Census. Results show that counties with higher levels of natural amenities have lower rates of adherence to traditional religious organizations.
Yancey, G., Reimer, S., O'Connell, J., 2015-09-15 11:36:55 AM
A sizable body of research has demonstrated an anti-conservative Christian perspective among academics. Our research explores academics' negative attitudes toward conservative Protestants. We asked academics to rate Protestant Christian groups, and then explain their ratings, how they define mainline, evangelicals, and fundamentalist Protestants, and articulate the differences between various Protestant groups. Identifying as conservative Protestant and intergroup contact with conservative Protestants best predict less antipathy toward conservative Protestants. Analysis of open-ended questions indicates three groups of academics: Conservative Protestant Critics, Theological Definers, and Low Information. Conservative Protestant Critics envision conservative Protestants as intolerant, unscientific enemies to be openly opposed. Theological Definers are fairly supportive of evangelicals and project an image of objective assessment toward them. Low Information respondents do not have much knowledge of or interest in conservative Protestants. Ultimately, symbolic boundaries and lack of intergroup contact reinforce an academic identity that dismisses conservative Protestants for their perceived traits.
According to Collins (2004), the performance of interaction rituals, or the practice of private religious techniques, may produce emotion believers interpret to be spiritually meaningful. Yet Collins (2004) and more recently Wellman et al. (2014) are unclear on how emotion manifests itself bodily and how these manifestations are interpreted. Using participant-observation and semistructured interviews, this study examines the spiritual experiences of 27 participants from Fellowship Christian Assembly, a Pentecostal congregation. In 21 participants, emotion manifested itself bodily as goosebumps, tingles, or similar sensations. This study examines (1) the conditions under which emotional experiences are produced and (2) how emotion was interpreted using terminology provided by spiritual "experts" (Luhrmann 2012). Findings suggest that somatic manifestations of emotion are relatively common in this congregation, and these experiences are interpreted as communication from God. The implications of these findings are discussed in light of recent theory and research on religious rituals and practices.
Απαντάται για πρώτη φορά στην Ιλιάδα (0-412) : ''...που με την ορμηνία της Αθηνάς κατέχει καλά την τέχνη του όλη...'' .. Η αρχική λοιπόν σημασία της λέξης δηλώνει την ΓΝΩΣΗ και την τέλεια ΚΑΤΟΧΗ οποιασδήποτε τέχνης. .. Κατά τον Ησύχιο σήμαινε την τέχνη των μουσικών και των ποιητών. Αργότερα,διευρύνθηκε η σημασία της και δήλωνε : την βαθύτερη κατανόηση των πραγμάτων και την υψηλού επιπέδου ικανότητα αντιμετώπισης και διευθέτησης των προβλημάτων της ζωής. .. Δεν είναι προ'ι'όν μάθησης αλλά γνώση πηγαία που αναβρύζει από την πνευματικότητα του κατόχου της. "ΣΟΦΟΣ Ο ΠΟΛΛΑ ΕΙΔΩΣ" λέει ο Πίνδαρος ..
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