Many studies related to religious and sports issues have been carried out. However, there are limited studies, especially those related to religiosity, anxiety and life satisfaction. To cope with this situation, this study aims to: (1) assess the religiosity, anxiety and life satisfaction of athletes; (2) determine the role of gender and the type of sport in those constructs and (3) establish the correlations between the constructs. The study involved 244 elite athletes from Papua province of Indonesia, (...) with an average age of 22.2 years. The athletes were from a variety of sports, either individual or team sports. The religiosity, anxiety and life satisfaction were measured using Spirituality in Sports Test (SIST), Sport Anxiety Scale-2 (SAS-2) and Satisfaction with Life Scale (SWLS), respectively. One-way analysis of variance (ANOVA) was used to assess the association between explanatory variables (gender and type of sport) and all those three constructs. Path analysis was used to determine the correlations between the constructs. This study’s data suggested that both gender and the type of sport are associated significantly with the level of anxiety and life satisfaction of athletes but not with athlete religiosity. There is a strong and direct effect of religiosity on anxiety and on the happiness in life (life satisfaction). The higher the level of religiosity of the athletes, the happier their life is perceived and the lower the level of the anxiety. In conclusion, this study reveals that individual sport athletes and female athletes tend to have higher levels of anxiety and lower life satisfaction. In addition, religiosity has a direct effect on anxiety and life satisfaction of the athletes. Therefore, religious values might need to be internalised during the training of athletes to reduce the anxiety during the competitions. Contribution: This study provides a new insight into the role of religiosity in anxiety and life satisfaction of athletes. This study also identifies the groups of athletes that are prone to have higher anxiety and therefore should be concerned and targeted. The findings of this study could be used as a complement strategy to increase the athletes’ happiness and to reduce the anxiety during the coaching and training processes in order to be able to achieve targeted results in a competition. (shrink)

This book provides an inter-disciplinary examination of the relationship between sport, spirituality and religion.

Příspěvek se věnuje problematice antického řeckého sportu, konkrétně významu sportovních zápolení a jejich výchovné a vzdělávací roli. Pozornost autor věnuje rozboru pozic filosofů Sókrata, Platóna a Aristotela. Po nastínění kontextu tématu představuje a interpretuje základní filosofické a náboženské premisy sportovního výkonu a jeho výchovné role. Řadí mezi ně úsilí o dosažení božské přízně, nesmrtelnosti, vyššího společenského postavení, ale i ideálů kalokagathia, areté a dalších ctností. Důležitý rozměr antického sportu spatřuje rovněž v jeho formativním potenciálu směřujícímu k přípravě na duševní život. (...) Hlavní část příspěvku se věnuje přístupu k pohybovým zápolením u filosofů Sókrata, Platóna a Aristotela, kteří svými úvahami k chápání výchovné role sportu podstatně přispěli. Následně se autor zaměřuje na identifikaci dobrého sportu podle zmíněných myslitelů a na zkoumání role sportu v kontextu dobrého života, který nahlíží v aristotelském rámci jako dosahování blaženosti. Cílem textu je identifikovat a vyzdvihnout výchovný smysl sportování, poukázat na jeho filosofické konotace a možnou roli sportu v otázce vedení dobrého života. ----------- This manuscript deals with the problematics of ancient Greek sport, specifically with the significance of sporting practices and their educational role. Attention is given to a detailed analysis of the positions of the philosophers Socrates, Plato, and Aristotle. After demonstrating the context, the author presents and interprets fundamental philosophical and religious premises of the athletic performance and its educational role. Among the identified features are the effort of acquiring divine favour, immortality, higher social status, but also the ideals of kalokagathia, areté, and other virtues. Important dimension of ancient Greek sport is also found in its formative potential which aims at the preparation for intellectual life. The main part of the article is focused on the approaches of the philosophers Socrates, Plato, and Aristotle towards the sporting practices. These thinkers made an important contribution to the understanding of the educational role of sport. Then, the author identifies a good sport according to these thinkers and examines the role of such sport in the context of a good life, which is considered in the Aristotelian perspective as achieving beatitude (eudaimonia). The aim of this article is to identify and highlight an educational purpose of sport, underlines its philosophical connotations, and demonstrate its possible role in the context of a good life. (shrink)

Several aspects of human life are pervaded with images and symbols that often belong to what Jung (1981) called archetypes, characteristics of the mind with a profound influence on most aspects of culture and sport. The rationality introduced into our society, as the fruit of both the positivist concept of progress and the rapid development of technology, has, albeit while driving out excessiveness due to irrational explanations and often knavery, also disregarded the importance of images and symbols in everyday life. (...) Yet a number of these inevitably still exist, since they are archetypal. With this observation as a starting point, the present work has been designed to analyse whether it is still possible to find ancient images and symbols in modern sport activities. The a priori reason for such a question arises from the acceptance that modern and ancient sports are profoundly different. This has been historically proved in terms of organisation and quantification, among other characteristics (Guttmann 1978). The present analysis refers to a limited number of images and symbols concerning ancient and modern sport, which include a primordial Ur-symbol, that of bodily action or of body in movement. Others concern various aspects of the athlete's life, such as expression of religious beliefs, immortality, eternal return and the front. It suggests that many of these images and symbols may still be found in contemporary sports, in open contrast with some of the Olympic principles suggested by De Coubertin and chiefly prevalent in the late nineteenth and twentieth centuries. (shrink)

The article investigates which epistemological considerations justify how religious life fits into the school life, and examines the debate on the participation of religiosity in the education system. I do this, first, by addressing the pedagogical implications of the distinction between public and private as maintained by Richard Rorty and, second, by reconsidering the pluralist metaphysics held by William James as an alternative path to understanding and re-addressing the question of religious life in school life. The article analyzes (...) how the strict separation of projects of individual self-creation and the public sphere, as defended by Rorty, poses problems in implementing pluralism in democratic societies and their educational institutions. (shrink)

William James called his classic work, The Varieties of Religious Experience, "a study in human nature." This volume recognizes that a fundamental feature of human nature for James is that we have a conscious and a subconscious mind and that the subconscious mind is deeply implicated in the religious life, especially in conversion and other experiences of spiritual enlightenment. In this volume, Capps addresses religious melancholy, the divided self and discordant personality, religious conversion, the saintly character, (...) and the prayerful consciousness. In addition, the cases of two clergymen--one deeply troubled, the other exemplary of the spiritual person--are also presented. A brief discussion of James's view of religion as the generator of hope concludes this introduction to his insights into the religious life. Given that James was a popular writer in his own day, this book is intended to make his insights accessible to general readers. (shrink)

Cresp, Mary Some months ago while driving I heard an interview with writer Alan Moore on the radio and was so captured by his comments about trends in modern society that I had to pull over to the side of the road and stop to concentrate on what he was saying. I ordered his book, No Straight Lines, and found he presents an inspiring plea for a more human-centric world, more able organisations and more vibrant and equitable economies relevant to (...) the world we live in today. His descriptions so correspond with my experience that, although the changes in Religious Life over the past fifty years are often seen as something that occurred only in church circles, I conclude that they are part of a world-wide search for ways to serve humanity better, to search for meaning in the work people do and to find viable alternatives for the ways that things were done in the past. Because my immediate experience of Religious Life is confined to the Sisters of St Joseph, my comments are framed around that experience. However, through interaction with members of other Congregations, I know their journey parallels that of Josephites in many respects. (shrink)

Ukraine has left a prominent mark in world religious history. I will not begin to substantiate my opinion here broadly, but I believe that it was Ukraine that gave way to Eastern Christianity, which ensured the preservation of Orthodoxy as its specific denomination. Moreover, in the thirteenth century, through its resistance to the invasion of the Tatar-Mongols, it preserved the Christian world from the onset of Islam. Through the Vladimir tradition, Ukraine has maintained the desire of the two branches (...) of Christianity to fulfill the covenant of Christ so that they all may be one, and may offer a possible path to this by their Union of Brest. Ukraine gave an example of the survivability of oncational Christianity, because no matter how much our souls died, our Ukrainian Christianity and the Poles with the Vatican and Muscovy did not die from our nation. Ukraine has exemplified poetic, artistic rather than holo-socialized Christianity through its organic union with the popular beliefs of the day before it. Ukraine gave the example of living, unskilled Christianity, which corresponded to the mentality of the Ukrainian as a creator, a hard worker. Ukraine gave in to somewhat feminized Christianity, given the significant role that women played in the lives of their people at the level of household and housewives. (shrink)

Publisher's description: The Phenomenology of Religious Life presents the text of Heidegger's important 1920621 lectures on religion. First published in 1995 as volume 60 of the Gesamtausgabe, the work reveals a young Heidegger searching for the striking language that eventually formed the mature expression of his thought. The volume consists of the famous lecture course "Introduction to the Phenomenology of Religion," a course on "Augustine and Neoplatonism," and notes for a course on "The Philosophical Foundations of Medieval Mysticism" that (...) was never delivered. Heidegger's engagements with Aristotle, St. Paul, Augustine, and Luther give readers a sense of what phenomenology would come to mean in his later works. Here, Heidegger reveals an impressive display of theological knowledge, protecting Christian life experience from Greek philosophy and defending Paul against Nietzsche. The appearance of this first English translation marks a significant event in Heidegger scholarship and affords a unique look into his phenomenology. (shrink)

In a further bit of irony, disaffection with higher education has shifted that peculiar mode of understanding that we call religious into a rather privileged position. To be sure, many of those people who call themselves religious would not engage in this sort of understanding, but that need not detain us here. The central point of these reflections will be an attempt to display a mode of understanding which one might properly call religious. I shall undertake this (...) from a frankly philosophical perspective, but one which remains conscious that philosophic reason also stands in need of illumination. My own conviction holds that attempts of men to delineate the mode of understanding called religious have often been most useful in recalling us to that style of living called philosophic. I think this will prove to be more and more true today, as we try to understand what it means to do philosophy after its demise has been announced and celebrated. (shrink)

Monograph by A. Kolodnyi "Religious Life of Ukraine in the Persons of Its Persons and Researchers" - assessments of its reviewers M. Tkachuk, P.Movchan, A.Yermolenko and P.Yarotsky.

In this paper I identify and discuss some themes in the thought of Nietzsche and Bergson respectively as these bear upon the wider project to which the paper contributes – the articulation of a philosophical naturalism which offers a non-reductive account of the origin and nature of religion on the basis that the real is 'religious' in essence. Implicitly, an alternative is thereby proposed to the approaches and presuppositions of the 'theological turn' perspective within contemporary 'continental philosophy of religion'. (...) [PROVIDED BY THE AUTHOR]. (shrink)

A contemporary philosophy of religion that offers a phenomenology of love. What is to be done at the end of metaphysics? Joeri Schrijvers’s contemporary philosophy of religion takes up this question, originally posed by Reiner Schürmann and central to continental philosophy. The book navigates the work of thinkers who have addressed such metaphysical concerns, including Martin Heidegger, Emmanuel Levinas, Jean-Luc Nancy, Jean-Luc Marion, Peter Sloterdijk, Ludwig Binswanger, Jacques Derrida, and more recently John D. Caputo, Mary-Jane Rubenstein, and Martin Hägglund. Notably, (...) Schrijvers engages both those who would deconstruct Christianity and those who remain within this tradition, offering an option that is “between:” between Christianity and atheism, between progressive and conservative, between faith and belief. Ultimately, Schrijvers confronts the end of metaphysics with a phenomenology of love and community, arguing for the radical primacy of togetherness. “Joeri Schrijvers’s book is a tour de force, ranging over a wide spectrum of contemporary thinkers in order to negotiate the distance between religion and religionlessness, God and Godlessness, ontotheology and its overcoming. The result is a nuanced and careful study that repays close study.” — John D. Caputo, Syracuse University “Among the many lusters of Joeri Schrijvers’s Between Faith and Belief is a beautiful recovery of Ludwig Binswanger’s phenomenology of love. Discussion of postmetaphysical theology is arid without philosophically informed and creative talk of love, and Binswanger’s is a voice that has been missing from the conversation for far too long. To put Binswanger into dialogue with Caputo and Nancy, in particular, is at once fascinating and nourishing.” — Kevin Hart, University of Virginia. (shrink)

The Internet has become a resource for everyone for everything. It is accordingly now also a source of sermons and much more for pastors of churches in the USA. In consequence, the Internet shapes and alters how pastors and parishioners practice their religion. Because “the medium is the message,” as Marshall McLuhan observed, Internet sermons necessarily reflect and convey something of their Internet source. So, too, the nature and content religious life changes and takes on the characteristics of its (...) new source of inspiration, the Internet. As the dominant expression of technology today, the Internet reveals technology ultimately and in the words of Jacques Ellul as “the real religion of our time.”. (shrink)

In his latest work on the social consequences of religious commitment, Jay Newman reveals in clear and concise fashion the extent to which competitiveness is an essential feature of religious life. His assessment charts various classical strategies that have been proposed for either eliminating such competitiveness or directing it into appropriate channels. After a detailed philosophical analysis of the nature and value of competition, the author examines competition between denominations and within denominations, and considers religious competition in (...) some of its less obvious forms. In the process of evaluating the methods for curbing religious competition advocated by such thinkers as Spinoza and Lessing, as well as by modern ecumenists, the author points the way to a general approach to religious competition that minimizes destructive religious conflicts without ignoring the positive value of religious competition. (shrink)

For almost three years, Ukraine has the power of Viktor Yanukovych, the power of Donetsk in all its branches. It does not take much time to do some far-reaching conclusions about its activities. It is no longer easy to break or rebuild the two decades of independence, which has been established for two decades of independence, and sometimes it should not be done, because not everything that was possible can be denoted by a minus sign. This can be said about (...) the sphere of religious life of Ukraine, about the freedom of religion established in it, which was recognized by the world until the years of Yushchenko's presidency as one of the most democratic systems of state-church relations. (shrink)

Ukraine is one of the largest countries in Europe. For three and a half centuries it was part of the colonial Russian Empire. Any manifestations of the independent national consciousness of Ukrainians were severely challenged by its imperial and later by the communist authorities. Russia's current imperial policy on Chechnya, in fact, is somewhat reminiscent of its past policy towards Ukraine. But in our territory, she was more sophisticated, sneaky and devious. That is why the world knew little about us (...) until recently. And now he knows little. Ukraine was "glorified" except for Chornobyl, and then they learned about it after hearing the names of the Klitschko brothers and singer Ruslana, and the arrival of Pope John Paul II. In November 2004 - January 2005, Ukraine, with its national-democratic revolution, called the Orange, presented the world with an example of real democracy. Dissatisfied with their poverty, lawlessness, falsification of the consequences of the presidential election, neglect of national interests, the people peacefully went to power. However, his hopes were not fulfilled. The subsequent betrayal of the Maidan's aspirations and the actual transfer of power to the regions by Yushchenko also "glorified" Ukraine. Therefore, the "Maidan Undertaker" is not Yulia Tymoshenko, who has clearly defined the ways of the Ukrainian breakthrough, but the one who prevents it from realizing it, to establish Ukraine as a strong sovereign country. (shrink)

The article by M.Murushkin "God in the religious life of the person" shows that in relation to the question of the existence of God all religions are ultimately at the positions of anthropologizing. At the same time, through the state of God, a believer acquires himself. Therefore, any religious system appears not as a picture of the world, but as a picture of a person.

The present volume is a translation of Volume 60 of the Collected Edition of Heidegger’s works, Phänomenologie des religiösen Lebens, which was first published in 1995 edited by Matthias Jung, Thomas Regehly and Claudius Strube. It consists of three parts: an “approximation of the train of thought and articulation” of a course of lectures Heidegger gave in the winter semester 1920–21 entitled “Introduction to the Phenomenology of Religion,” edited by Jung and Regehly; the actual text of his summer semester 1921 (...) course, “Augustine and Neo-Platonism”, edited by Strube; and a “fascicle,” also edited by Strube, “Phenomenology of Religious Life,” which comprises the “first notes” for “The Philosophical Foundations of Medieval Mysticism,” a course scheduled for Winter Semester 1919–20 but not given. Strube suggests that the first two parts may be construed as “the high point, and at the same time the end, of [Heidegger’s] studies in the phenomenology of religion”, which, he says, “constitutes the background against which Heidegger will develop his ‘hermeneutics of facticity’”. (shrink)

By the late 1830s, John Henry Newman and Edward Bouverie Pusey were discussing the re-introduction of monastic/religious life into the Church of England. Though Newman did not remain in the Church of England long enough to see the full flowering of this effort, his writings as an Anglican theologian reveal that he viewed the monastic/religious life as a central way in which a person could grow in holiness and also a means of fostering the holiness of the Church (...) as a whole. (shrink)

A complex and controversial social phenomenon is religious and religious life. An important part of it is the preaching of the word of God based on the use of language and writing, on the basis of which sacred books and other written sources for the submission of religious cults are made. The linguistic aspect of the social significance of language and writing as part of the church and religious life of Christians is considered.

Some call it fudging. Fibbing. Glossing over. Padding the numbers. Being two-faced. Any way you spin it, lying is everywhere. Politicians deceive, athletes cheat, corporations falsify, journalists plagiarize, and magazines airbrush.

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

This article presents Durkheim as a Neo-Kantian social thinker and a source of the theory of emotional contagion. The Elementary Forms of Religious Life is examined as Durkheim’s paradigm case of Neo-Kantianism. He is first considered among the intellectual context of French Neo-Kantianism and its figures Charles Renouvier, Émile Boutroux, and Octave Hamelin, all whom were influential in his formative years. Durkheim’s Neo-Kantianism in The Elementary Forms of Religious Life is then juxtaposed to the Neo-Kantian legal philosophy of (...) Emil Lask and Hans Kelsen. Agued is that Durkheim’s notions of distortion and emotional contagion are his leading contributions to Neo-Kantianism. (shrink)

This article is a set of personal reflections on religious education based upon my experience as general superior of the School Sisters of Notre Dame.

In this original and controversial book Professor Rawls argues that Durkheim's The Elementary Forms of Religious Life is the crowning achievement of his sociological endeavour and that since its publication in English in 1915 it has been consistently misunderstood. Rather than a work on primitive religion or the sociology of knowledge, Rawls asserts that it is an attempt by Durkheim to establish a unique epistemological basis for the study of sociology and moral relations. By privileging social practice over beliefs (...) and ideas, it avoids the dilemmas inherent in philosophical approaches to knowledge and morality that are based on individualism and the tendency to privilege beliefs and ideas over practices, both tendencies that dominate western thought. Based on detailed textual analysis of the primary text, this book will be an important and original contribution to contemporary debates on social theory and philosophy. (shrink)

The problem of the correlation between universalism and nationalism has long been the subject of scholarly debate and social harassment by conflicting social groups. To some extent, this is understandable, since a practical conflict between the universal and the national has always existed in any world religion. "This contradiction is historical," L. Filipovich emphasizes, "it emerges with their appearance. Traditionally, the universal and the cosmopolitan in religion have been opposed to the local and ethnic, which is connected with the origin (...) of these phenomena.". (shrink)

Based on the fact that the denomination is an institutional system that includes, as components, a certain doctrine, its history, religious and religious practices, church-organizational structure, membership of which identifies and unites this group of believers organizationally, ideologically, morally, dogmatically, psychologically, the confessionalization of religious life is understood.

In contemporary Anglo-American political philosophy, perfectionism is widely understood as the idea that the state may, or should, promote valuable conceptions of the good life and discourage conceptions that are worthless or bad. As such, debates over perfectionism occupy a central place in contemporary political philosophy because political philosophers are deeply concerned about whether or not a liberal state is permitted to promote any particular ethical or religious doctrine or impose it on its citizens. -/- In general, contemporary perfectionists (...) do not argue for the state’s pursuit of any religious doctrine. They only maintain that the state is permitted to make a wide range of public policies with the aim of promoting the good life. These policies, commonly found in liberal democratic societies, may include subsidizing museums and art galleries, preserving cultural heritage, setting up public libraries and providing free access to reading materials, encouraging athletic excellence, conserving nature and biodiversity, and educating citizens about the harm of recreational drugs. Nevertheless, perfectionism remains controversial among philosophers and political scientists. -/- It might be beneficial to take a sympathetic view of perfectionism and consider how perfectionists might defend their position against some of the common objections. These objections mainly include: (a) that the state does not possess legitimate authority to make decisions about the good life and seek to promote it; (b) that perfectionist policies are generally illiberal and paternalistic; and (c) that conceptions of the good life are objects of reasonable disagreement and hence cannot legitimately be promoted by the state. In addition, the nature and importance of perfectionist policies and politics will be discussed. (shrink)

Resumen: El término “utopía” ha sido empleado por diversas corrientes e instituciones, entre ellas, la vida religiosa, para dar cuenta de ideas que movilizan sus proyectos de mundo. La pesquisa humanista y teológica en el continente latinoamericano no ha abordado de manera suficiente la relación entre utopía y vida religiosa. Esta investigación busca determinar una relación textual y contextual del uso del término utopía en las publicaciones entre 1970 y 2000 de la Conferencia de religiosos. Para ello, nos servimos de (...) las propuestas del Análisis Crítico del Discurso y la lexicografía. El análisis realizado permite establecer la dificultad y heterogeneidad de las formulaciones que expresan la utopía, sea por censura institucional o por visiones teológicas y escatológicas opuestas. A pesar de ello, los religiosos expresan una utopía latinoamericana asociada a la utopía cristiana del Reinado de Dios.: The term ‘utopia’ has been used by different tendencies and institutions, also the religious life, to show some ideas that mobilize their world projects. Latin-American theologian and humanist research hasn’t developed enough the relationship between utopia and religious life. Our research tries to determine the textual and contextual relation of the use of utopia as a term, in the “Confederación Latinoamericana de Religiosas y Religiosos” journal between 1970 and 2000. We used the tools proposed by the Critical Discourse Analysis and lexicography. The results show some difficulty and heterogeneity to formulate and express utopia. Censure and profound differences in theological and eschatological issues are some of the reasons for that matter. In spite of that, Latin-American religious life tends to express the presence of utopia associated to Christian Kingdom utopia. (shrink)