Religious Values

This workshop seeks to engage with a seeming resurgence of interest in theories of value. In studies of religion, value has generally been used in the sociological sense of ideas about the good and desirable (religious/cultural values), a field of study recently revitalised by Joel Robbins. Value in the economic sense of 'price mechanism' (Graeber) has been employed analogically to uncover the economic workings of religion, for example in concepts such as symbolic value and the religious marketplace. However, economistic dimensions of religion are often assumed to be antithetical to religious values, particularly in analyses of religion and consumer society (Carette and King). We seek to question this assumption through discussion of the relationship between sociological and economic approaches to value in relation to religions and spiritualities in the contemporary world. Instead of understanding the commodification of religion as inevitably leading to a devaluation and lack of authenticity, we look at how commodification might also provide added value to local religious goods, ideas and lifestyles, as argued by Comaroff and Comaroff (2009) in relation to the commodification of ethnicity. For example, how has the marketing and branding of religion aided a process of growth and revitalization of religious institutions? What possible contentions and ambiguities arise within the nexus of religion and economics when religious or spiritual values become marketized and positioned within an economic value regime? How might discussion of value (economic) and values (sociological) open up ideas about the relationship between the individual (value as connected to strategy, agency, motivations, aspirations, interests, "homo economicus") and the collective (values as moral, traditional, connected to socialization practices)?

In the early 1990s, a group of Jewish, Christian and Muslim scholars nurtured a practice of shared study across the borders of different scriptural traditions, dubbed Scriptural Reasoning (SR). Over time, participants adapted their practices of SR to different contexts. For some, it became a tool for teaching comparative scriptural traditions; for others, an instrument of inter-religious engagement outside the university; and for others, it introduced new approaches to inter-religious peacebuilding.

Today’s youth is as restive, impatient with hypocrisy of the past and the dichotomy between precept and practice, and as stout a protagonist of recognition of his and others’ identities, as was the youth of the time when Christ was not but Socrates was and commented on the youths. Because of the fleeting nature of youth, the young plunge into action before they could afford to plan something to achieve a well-chosen aim which would remove the incongruities which appeared intolerable to them

Personal values are depend up on family education, society and friends, religious back ground, docratic, aesthetic, economic and knowledge are also place an important role to develop good personal values. Some people with powerful minds can up-tain good personal value irrespective of their back ground. Religious make a person to live to walk in right way. Any does not teach to steal to murder, to act frugality and to abuse others especially woman. Any religious should not make the youth to become terries a person can give value to his own religion. But he has no Wright disrespect criticize and abuse other religious. In this modern age money place and important role to mould the human life. Good economic back ground makes youth self confident. We can earn money by hard working or illegally.

Values are enduring beliefs that impact human actions and behavior. They are conflated with norms, morals, traits, and attitudes, but they are different. Worldviews, held consciously or unconsciously, are interpretive frameworks or a set of presuppositions about the basic constitution of reality that provides the foundation for people’s lives. Religious values can be specific to a religion or universally shared. In the developed world, religious values are losing their potency, but in developing countries, where people are existentially insecure, these values still guide individual and social action and behavior. Although people have had religious worldviews from times immemorial, a conscious effort to develop and present such worldviews to counter more secular worldviews was first initiated in the late 19th century. It was thought that religions, particularly Christianity, could better withstand the onslaught of secularization and modernization by presenting themselves as worldviews. Since then, the presentation of religions as worldviews has gained momentum, and the initiative by a few Protestant evangelicals has spawned hundreds of articles, books, courses, and workshops that cover almost all major religious worldviews.

This book brings together the reflections of Muis (Islamic Religious Council of Singapore) over the past few decades including the voices of its esteemed guest scholars, through whom Muis has sought to instill, challenge, educate, illuminate and disseminate religious thought and values. Although it is inescapably about Islam and Muslims, it features diverse voices that profess different faiths.  It is thus, written with a global audience in mind. Muslims represent sizable minorities in western nations. There is nothing to limit the values expressed throughout this book to Islam or any specific religion for that matter. Indeed, most values are of universal import and find their way in the histories and traditions of other systems of belief. The book seeks to make a contribution to the study of religion, and Islam in particular, in Singapore and help to fill a gap in this area. Beyond general interest and that associated with the Muis 50 celebrations, it is hoped that this book will be of value to those who have participated in this socio-religious and policy process and those who continue to do so.
** Some pages omitted

An outburst of Orthodox anti-ecumenical criticism in 2016 raised the question of the current state of ecumenism. Examining this topic, the author describes a new form of ecumenical activity associated with the emergence of conservative Christian alliances in defense of traditional values. This “conservative ecumenism,” or “Ecumenism 2.0,” differs from the “classical ecumenism” that arose in the early 20th century and is presented today by the World Council of Churches and other ecumenical structures. The author considers the phenomenon of “ecumenical consciousness” and shows that it can be found in both types of ecumenism; however, some of the Orthodox anti-ecumenists who attack classical ecumenism may eagerly opt for this new, conservative “Ecumenism 2.0“. The article discusses the possible competition between the two types of ecumenism.

Values are enduring beliefs that impact human actions and behavior. They are conflated with norms, morals, traits, and attitudes, but they are different. Worldviews, held consciously or unconsciously, are interpretive frameworks or a set of presuppositions about the basic constitution of reality that provides the foundation for people’s lives. Religious values can be specific to a religion or universally shared. In the developed world, religious values are losing their potency, but in developing countries, where people are existentially insecure, these values still guide individual and social action and behavior. Although people have had religious worldviews from times immemorial, a conscious effort to develop and present such worldviews to counter more secular worldviews was first initiated in the late 19th century. It was thought that religions, particularly Christianity, could better withstand the onslaught of secularization and modernization by presenting themselves as worldview...

In economic theory, altruism is seen as a positive relationship between the individual members of society; on the other hand, envy can be understood as a negative form of relationship. While altruism increases the level of material well-being by immaterial components, envy leads to a clear reduction in the level of material well-being. If envy spreads in society, there is a risk of conflicts that can lead to civil warlike conditions and anarchy. The development of a social ethics that excludes envy as a basic pattern of behavior and can, for example, build on the values of Christian neighborly love, is therefore a priority. 1

This article explores a form of ethics and spirituality based on the nearly universal but often undeveloped human capacity for identifying self with others and with non-personal values. It begins with commonplace non-moral identification experiences, then describes identification with others in ethical and spiritual unions. Freud's psychological emphasis on identification is linked with ethics and spirituality, though Freud would have objected. Robert S. Hartman's three kinds of goodness—systemic, extrinsic, and intrinsic—are applied to abundant ethical and spiritual living through identification. Intrinsic identification with intrinsic values is the highest moral ideal; intrinsic identification with ultimate reality and with goodness in all its forms is the highest spiritual ideal.

Objective: The purpose of this study is to examine the structure of the library and other cultural institutions, how they are managed and the selection and use of human resources in the Ilkhanid period.
Methodology: In this study, artistic management theory is used to evaluate inductively, using Ilkhan's practices, management and planning, and their success in transforming ideas into action or defining values and goals to the stage of implementation of library outputs (works). To be consolidated. The sources of this library research and images are from digital sources in museums.
Findings: The importance and value of preserving ancestral information among the Mongols led to the writing of books on Mongol history as well as an increase in historiography during this period. The Mongols, by gaining military and political power and conquering vast territories, not only needed to run the country but also had to build cultural infrastructure. Art and writing were two essential elements for introducing, propagating, justifying and bringing cultures together by combining them. The purpose of the Ilkhanid is clearly stated in the Ghazan reforms and Oljaito's words about combining the law and policy of Genghis with Islamic laws. It is considered to be the most important duties and deeds of the Mongol and Ilkhanid rulers. The design and painting of patterns in this period began and expanded in relation to architectural decorations. Then, from the Ghazan period onwards, the same colors, patterns and ritual values manifested in the art of architecture were transferred to the art of book decoration. The subjects of the paintings are inspired by the subjects of books written, translated and compiled by the Ilkhanid. Paintings are intersexual works and are the same subjects that the Ilkhanid were interested in or wanted to visualize in order to become familiar with religious subjects. The predominance of dark blue, light blue and gold colors in gilding is precisely related to the colors mentioned in the description of the values of the Ilkhanate religion. Attention to geometric patterns and support of geometric sciences, which led to an increase in patterns in this period. Geometric patterns expressing the sun and Khaqan in a symbolic pattern can be found not only in gilding but in all works of this period. These motifs have found Islamic meanings after Ilkhan became a Muslim. To implement the cultural composition strategy, they likely selected and employed artists and writers tailored to the organization's goals. This first affects the transfer and implementation of values and also facilitates the institutionalization of values.
Conclusion: The results show that speech values are compiled. Topics such as astronomy, geometry, wisdom, medicine and history were supported. Religious values were used in architectural decoration, then combined in Islamic design and painting.

En mobilisant les réflexions de Goffman sur les usages sociaux du stigmate, cet article analyse la façon dont les jeunes femmes "de condition" modèlent et masquent leur identité de classe au sein d'une congrégation dont l'idéal religieux est marqué par l'humilité et le service des pauvres. Alors que leur condition d'origine les éloigne de l'archétype originel de la Fille de la charité et que l'entrée dans la vie religieuse provoque une rupture radicale avec leurs pratiques mondaines, ces sœurs performent l'humilité et l'oubli de soi au sein de la congrégation et remplacent la distinction sociale par la distinction religieuse.

Din, bir inanç sistemi ya da kaideler bütünü olarak ifade edilebilir. Din, bireylerin ruhuna yönelik olduğu gibi davranışlarına da yöneliktir. Dolayısıyla bireylerim tüketime yönelik davranışlarını da etkilemektedir. Bu bağlamda bu çalışmada İçsel ve Davranışsal Dini Değerlerin, tüketicilerin Bireysel Emeklilik Sistemi satın alma niyeti ve satın alma davranışı üzerindeki etkisi YEM ile incelenmeye çalışılmıştır. Bu amaçla banka müşterilerinden kolayda örnekleme metoduyla belirlenen 430 kişi ile yüz yüze anket yöntemiyle veriler toplanmıştır. Verilere AMOS programı aracılığıyla Yol Analizi uygulanmıştır. Yol Analizi sonuçlarına göre İçsel Dini Değerlerin tüketicilerin Bireysel Emeklilik Sistemi satınalma niyeti ve satınalma davranışları üzerinde doğrudan etkisinin olmadığı, Davranışsal Dini değerlerin ise Bireysel Emeklilik Sistemi satın alma davranışını doğrudan etkilemediği ancak Bireysel Emeklilik Sistemi satın alma niyetini doğrudan etkilediği ve son olarak Bireysel Emeklilik Sistemi satın alma niyetinin de Bireysel Emeklilik Sistemi satın alma davranışını etkilediği sonucuna ulaşılmıştır.

Religions play an important role in people's lives. Specifically, religion values influences people attitude and behavior. Many social norms in a society are based on specific religion values. Those religion values also influence people perception, attitude and behavior toward economic and business. Previous studies report the relationship between religion and economics. Religion values provides entrepreneur in dealing with business and entrepreneurship. However, to the best knowledge of researchers, there is no empirical research focus on the relationship between religious values and entrepreneurial intention in Indonesian context. Moreover, there are no empirical research compare religious values with personal values in predicting entrepreneurial intention. Thus, this research aims to fill the gap by examining the relationship between values (religious and personal) with intention through applying the value-attitude-behavior hierarchy. Based on research model, there are four hypotheses in this research. First, personal value is positively related to attitude toward becoming an entrepreneur. Second, religious value is positively related to attitude toward becoming an entrepreneur. Third, attitude toward becoming an entrepreneur is positively related to entrepreneurial intention. Fourth, the relationship between personal value and attitude toward becoming an entrepreneur is stronger than the relationship between religious values and attitude toward becoming an entrepreneur. A self-administered questionnaire will be used to collect the data for this study. Questionnaires will be distributed to 300 respondents by the drop-off/pick-up method. Completed questionnaires will be analyzed by using structural equation modeling. This paper will provide an analysis of the data, a discussion of the findings, and offers directions for future research.

Radikalleşme yanlısı inanç ve ideolojiler, şiddet yönelimli davranışların
yaygınlaştırılması için verimli alanlar üretir. Bu çerçevede ortaya çıkan
dinsel ve ideolojik hoşgörüsüzlük, radikalizmin ana motivasyonunu
oluşturur. Bununla birlikte, radikalizm ve buna bağlı şiddet yönelimli tutum ve davranışların önlenmesine ilişkin referansların kaynağında,
genellikle ahlak, inanç ve hukuk sistemleri tarafından üretilen çözümler yer alır. Söz konusu sistemlerin esas aldığı değerler kullanılarak radikalleşmenin ve
şiddet davranışlarının önlenmesi mümkündür. Böylece radikalizm ve şiddet dilinin yerini sürdürülebilir ve kalıcı bir barışa bırakması sağlanabilir. Günümüzde bu konuda yoğun çaba sarf edilmesinin gerekliliği açıktır. Bu bağlamda makalemizin amacı, küresel ölçekte gittikçe yaygınlaşan radikalleşme ve şiddet olgusu karşısında evrensel değerlerin ve insanlığın yaşama tecrübesinin yeniden hatırlatılmasına katkıda bulunmaktır.

LABOR, WORK AND THE CONCEPT OF PROFESSION AS A SOTERIOLOGICAL TOOL IN AKHISM

In different periods of history and in different cultures, different values have been attributed to the concepts of work and labor. In the modern world, the concept of work has gained a different meaning in line with the global dominance of the capitalist economy and its ideology, i.e. the consumerist paradigm. The main problematic of this article to ponder the questions these few questions: What is the meaning of job, or in other words, the meaning of work/labor? Why does man work? What is the purpose of the job? Is a job just a labor performed to earn money in return? Is the best job/work the highest paying job/work? Is the value of a work/job determined by the money it earns? What does the profession/job bring to people other than the financial return? The aim of the article is to try to answer these questions from the perspective of Akhism. One of the main hypotheses of the study is that with the disappearance of this institution, the paradigm it advocates is on the verge of disappearing, and in today's world, the capitalist paradigm and its final version, the ideology of consumerism, have taken its place. In order to see this break clearly, the subject of work/profession is emphasized in the modern world and especially in Western culture, based on the analyzes allocated to the subject of job/work. Then, the understanding of profession in Akhism, which is the main subject of the article, is discussed. Thus, the second hypothesis that this understanding adds a dimension to the profession/job that is not available in other cultures has been tested. As a result, contrary to the secular point of view of the Akhism paradigm, which separates work/job from other religious activities, it has never adopted this duality and systematically tried to prevent it.
After the historical adventures of the concepts of work, labor and job are outlined, the situation in today's world can be seen more clearly. In the ancient Greek culture, working and especially farming, which was an expression of obedience to God, started to be seen as worthless because it did not leave time to think about virtue, together with thinkers like Aristotle. Such "corvee" work was thought to be done by slaves. The opinion that the work is about slaves and therefore the citizens of the noble/rich or Greek city states should not engage in such activities negatively affected the concept of work. In Christianity, it has been believed for centuries that work is the punishment for original sin. While the professions of the clergy were accepted as acceptable because they obeyed the call of God, other occupations were evaluated as worldly affairs and despised. With the Protestantism movement in the 16th century, the belief that every Christian is a clergyman and therefore there is no distinction between religious and worldly occupations emerged. However, since the salvation of man was predetermined by the belief of the Protestants in destiny, what a person did, did not have the power to change the divine decision made from time immemorial. Success in the profession and moral attitude were not made with the hope of future salvation, but were perceived as signs of being one of God's chosen ones. In Western societies, which have become increasingly insensitive to religious discourses with the industrial revolution, the purpose of working has begun to be limited to earning financial gain. In the next stage, the secularization process led individuals who broke away from religious paradigms to produce a work telos on the axis of their own selves. Thus, personal success, satisfaction and happiness have become the sole aim of the modern secular individual.
In the paradigm of Akhism, which is one of the most important institutions of Turkish-Islamic culture, everything that people do is considered as a deed. According to this understanding, there is no distinction between religious and worldly affairs. It will appear as the postmortem acquis of everything that man does. That is why it is said that "the world is the field of the hereafter". The specific aspect of Akhism is that it has built a system that equates the concept of profession with worship. The archetype of every profession is a prophet. The archetype of every virtue is also a prophet. Prophets, on the other hand, are people who convey the truth to people and guide them on the path that leads to salvation. Thus, the concept of profession in the thought of Akhism includes being busy in a field of labor and developing and progressing in this field, but also, perhaps primarily, evolving morally. In the final analysis, Akhism has suggested that there is only one way that lead people to salvation and that the profession/job/work is one of the means on this way.
Keywords: History of Religions, Akhism, Profession, Work, Soteriology.

Kadushin, Max:
Entry in Encyclopedia of the Bible and Its Reception 14 (© Walter de Gruyter, Berlin/Boston 2016).
Max Kadushin (1895–1980) was a rabbinic scholar who characterized classic rabbinic/talmudic Judaism as a relatively coherent, dynamic system of religious practice that evolved out of antecedents in the late Second Temple religion of  ancient Israel. Kadushin argued that contemporary Judaism (Judaism of the  mid-20th century, especially in the  Americas and  Europe) was  in  crisis,  because contemporary Jewish  institutions lacked coherent  and dynamic systems of religious practice com-parable to those of the  ancient rabbinic sages;  lacking such  a commitment, they  failed to socialize the  coming generation of Jews  in  systems of belief  and  practice that were both  comprehensive and  responsive to  changing conditions of life. Kadushin believed he had discovered a solution: he had  identified how the rabbinic sages deployed homiletic interpretations of the  Bible  (midrash aggadah) as the  primary instrument for resocializing Jewish  society  after  the  traumas of destruction and  Diaspora (1st–2nd cent.  CE).

Bu çalışma, materyalist eğilim, dinî değerler, marka bağlılığı ve tüketici ahlakı arasındaki ilişkileri ele almaktadır. İki bölümden oluşan araştırmanın ilk bölümünde ilgili literatüre değinilmiş ve kavramlar arası ilişkiler açıklanmıştır. İkinci bölümde araştırma modeli ve hipotezler analiz edilmiştir. Araştırma sonuçlarına göre materyalist eğilim, dinî değerler ve tüketici ahlakı arasında alt boyutlar bakımından ilişkilerin olduğu ortaya konulmuştur. Araştırma örneklemi bağlamında marka bağlılığının diğer değişkenlerle anlamlı bir ilişkisi tespit edilememiştir.
ABSTRACT:
In this study, the relationship among materialistic attitude, religious values, brand loyalty and consumer ethics are discussed. The study consists of two parts. In the fi rst part, the relevant literature is addressed and the relationships between concepts are described. In the second part, the research model and hypotheses are analyzed. According to research results, relations in terms of sub-dimensions among materialistic attitude, religious values and consumer ethics are revealed. In the context of sample survey, there is no meaningful relationship between brand loyalty and other variables.