Latest documents http://publikationen.stub.uni-frankfurt.de/index/index/ Wed, 15 May 2013 16:22:45 +0200 Wed, 15 May 2013 16:22:45 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/29915 The aim of this study is to examine the different grades students’ understanding levels of the concept of religion in elementary education. A total of 107 different grades students taken from elementary schools were asked the concept in using open ended question developed by the researcher. Obtained data showed that students couldn’t understand the concept correctly and scientifically and the majority of the students had a misconception about the concept such as worshipping, worships, being ethical, ethical behaviours and obligatory behaviours. Furthermore, some students had specific conceptual confusions about the concept. Abdulkadir Çekin workingpaper http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/29915 Wed, 15 May 2013 16:22:45 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/25236 When we observe today’s world, we can safely say that tensions and clashes still continue and that some of them arise from interreligious and intercultural conflicts. In search of a safer future world, man, naturally, looks for a solution. In this context, it is thought that empathic communication model will contribute greatly to the reduction of prejudices and to the formation of a healthy interreligious and intercultural dialog process. The aim of this study is to draw attention towards the importance of learning and teaching of empathic communication skills as a procedural method in interreligious and intercultural relations. In this study, emphasis was placed upon communication conflicts and prejudices and contributions that empathic communication can make in the reduction of prejudices were outlined. Murat Yıldız workingpaper http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/25236 Mon, 18 Jun 2012 13:02:19 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/19998 Edmund Weber workingpaper http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/19998 Tue, 19 Oct 2010 12:57:33 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/7894 As in all other religions there are two contrary streaming in Sikhism too. One teaches that meaning and value of human existence depends on the human works which we call the operative model. The other streaming preaches that the Holy’s grace is the substance of men’s ultimate destination, and it alone gives meaning to their existence; this position we call the receptive model. As the third streaming we can identify the doctrine of conditioned gratification which means that the humans get Divine support for achieving the salvation of their souls. This third one is obviously the predominant model in all religions. The religious books of the Sikhs have incorporated all positions. Therefore they are widespread and popular. Everybody finds what suits to him. We will reconstruct the receptive model as it is shown in Nitnem, where the daily prayers od the Sikhs are collected. Edmund Weber book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/7894 Thu, 19 Aug 2010 14:51:15 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/7518 Characteristics of the Christian movement in North Korea and the former GDR are fundamentally different and based on the facts presented before. While the Christians in the North can only operate in the underground, at risk of being sentenced to work in a labour camp, to torture or even to execution when identified as Christian, the Christians in the GDR were freer although they suffered from repression, too. Compared to non-members they had clearly many disadvantages. However, as a state-independent organization, they were officially recognised and therefore an institution that was capable of leading a dialogue with the government. Moreover, they were able to connect themselves to other political alternative groups representing together a quite large group that was dissatisfied with the present situation without having the prior goal to overthrow the state. Awareness, dialogue and organization - these factors can be considered as decisive advantages in this process. As for North Korea creating awareness and dialogue seems to be a target for support. Even from a humanitarian angle alone. Awareness comes through information and that should be increased, e.g. through mutual development projects, continuous human and food aid, or why not initiating town twining? Just to name a few. More contact will generate more awareness and people will start rethinking their attitudes. Even if the elite benefits it may have a positive impact. Dialogue is pivotal in order to exchange one’s ideas und rethink one’s standpoints. Thus, a dialogue with the outside world shall be maintained and a dialogue among the people within the country shall be supported. Time will show if the introduction of mobile phones and the internet in North Korea will increase dialogue and will finally lead to the third suggested step of grass roots community building - organization. An ecclesial movement alone did not cause the change in East Germany and it will not do in North Korea. But it provided an important ground to connect people and accelerate change in the long run. Sven Horak book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/7518 Tue, 23 Feb 2010 11:16:58 +0100 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/7374 Vladislav Serikov book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/7374 Wed, 13 Jan 2010 09:34:15 +0100 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/7306 Edmund Weber book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/7306 Fri, 04 Dec 2009 10:20:20 +0100 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/7305 Edmund Weber book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/7305 Fri, 04 Dec 2009 10:17:40 +0100 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/7303 Edmund Weber book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/7303 Thu, 03 Dec 2009 17:42:07 +0100 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6416 James Massey book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6416 Thu, 30 Apr 2009 13:24:18 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6415 Edmund Weber book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6415 Thu, 30 Apr 2009 13:21:27 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6412 Edmund Weber book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6412 Thu, 30 Apr 2009 13:13:58 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6411 James Massey book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6411 Thu, 30 Apr 2009 13:11:29 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6221 Rupakisora Sastri; Roop Kishor Shastri book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6221 Sun, 22 Feb 2009 11:38:45 +0100 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6177 Süleyman Ates book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6177 Thu, 29 Jan 2009 09:52:57 +0100 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6037 Ali Riza Gül book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/6037 Thu, 20 Nov 2008 16:27:38 +0100 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/5822 Rajinder Rohi book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/5822 Wed, 24 Sep 2008 12:57:03 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/5821 Religious conversion has become a dangerous social and individual problem. In Latin America, a traditional Catholic area, Protestant sects are successfully con-verting more and more Catholics into their own communities. Therefore the Pope demands a strict control of these activities. In India e.g., the Catholic hierarchy is critizising the Indian governments which have forbidden conversion on non-spiritual reasons. Hindu organizations have started even very successfully to re-convert Indian Christians particularly of Dalit and tribal background. Buddhists are very successful in indirect and even direct conversion of many Westerners. Wah-habit missionaries spread their Neo-Islam in the Muslim societies and get more and more even non-Muslim converts. We should add the forcible and sometimes ex-tremely cruel conversions the atheistic states had executed since the last century. ... Edmund Weber book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/5821 Wed, 24 Sep 2008 12:54:09 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/5783 James Massey book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/5783 Fri, 15 Aug 2008 10:20:36 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/5702 Mehmet Okuyan book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/5702 Wed, 23 Jul 2008 11:15:38 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/5701 Fee-Alexandra Haase book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/5701 Wed, 23 Jul 2008 11:12:19 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/5691 Methodology and Objects: Methodologically, from a diachronic linguistics perspective regarding the concept of the shin, spirits in folk belief in China and neighbouring cultures, we compare texts that comprise meanings a) historically in the local language and b) compared to the meanings of equivalent terms in languages of other cultures. Comparing sources of this belief, we examine if and how the shin belief can serve as an example of communication across cultural borders including practical forms of worshipping. Argumentation: We argue that the concept of the shin is across cultural and national borders a result from folk culture transcending political or cultural borders transmitted via migration of ethnic groups. Although similar, mind concepts of different cultures and groups never melted; evidence for this independence gives the Islamic distinctive separation between shin and jinn in this area in the Chinese Quran and other spiritual Chinese writings. On the other hand, the practice of worshipping is similar. Conclusions: A spiritual concept like shin varies in practice in different areas. Central Asia as the melting pot of Chinese and Middle East culture shows the cultural practice of Shamanism with shin belief, complex mind concepts like in Daoism, and religions incorporating shin belief (Islam). Observed changes in the particular local languages show the continuity of the local set of meanings. Multilingual and multicultural areas such as Central Asia rather integrate new words to increase their thesaurus with new meanings than to change the set of previous existing meanings in the languages. Arabic as a language of conquerors in Central Asia is a typical example for such a language that serves as a tool to set up new meanings. Fee-Alexandra Haase book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/5691 Wed, 23 Jul 2008 10:36:19 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/417 In the broad Indian religious culture we find two basic concepts of the inner structure of the Holy. The Advaita religion believes in the 'not-two' will say absolute 'oneness' of the ultimate reality. The Dvaita religion yet believes in 'two' will say the dual structure of the whole. Nevertheless, the latter one is no radical dualism because it recognises nothing to be outside the last reality. It is a kind of 'dualist monism' and insofar fundamentally different to West Asian and European moderate or radical dualism. The Dvaita religion experiences the inner structure of the Holy as everlasting dynamic relation of the whole and its parts. As a rule, the representation of the whole is the personal God, mostly called Bhagavan. The representations of the parts are the soul or jivas. Mostly following the idea the whole being a personal God the Dvaita religion is something like theism; yet, it is an Indian or Hindu theism teaching that the Godhead comprises within herself souls and matter, too. By the way, many of the jivas aren't conscious of their role within the Holy. They erroneously take themselves for empty monads and believe that they would get their realisation only by implementing themselves with 'matter'. Experiencing in this concern the uselessness of matter, the maya energy of the Godhead, they can get the true consciousness of their role as divine co-players in the inner divine play or lila. ... Edmund Weber book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/417 Fri, 26 Oct 2007 15:10:16 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/419 Castes still determine the social reality of India in many fields and affect politics more and more by functioning as vote banks which are decisive in elections. Thus it is small wonder that there is an ongoing discussion about this social phe-nomenon. The controversies in the course of this discussion not only relate to academic theories concerning the origin, the evolution and the mode of opera-tion of the caste system but also determine the discussion about reform models for the Indian society. Such models either strive for the complete abolition of the caste system or at least call for a comprehensive reform of it. Especially the Dalit movement blames the caste system for the oppression and discrimination of the Dalits in society and tries to withdraw them from this system.[1] Yet the Dalit movement does not develop any alternative social draft. The Hindutva movement makes a strong effort to establish a modern (Hindu) nation which is only possible by overcoming the caste system that totally divides the society. Thus Hindutva is against the caste system though the antagonists of this move-ment usually maintain the contrary.[2] Swami Vivekananda holds that the only way to overcome the caste system is the Brahmanization of the whole society. For this he gives a religious explanation as he announces the end of the Kali-Yuga.[3] The Hare Krishna movement wants to turn away from a hereditary caste system towards a system where every individual is classified according to his skills and performance. Such a system should be based on Vedic traditions and especially on the fourfold varna system which is described in the ancient Rigveda.[4] Gandhi’s social draft and above all its attitude towards the caste system are often part of the current discussion but the interpretations differ according to the inter-preter’s ideological direction. Thus some charge Gandhi with having defended the caste system unconditionally, while others consider him a sharp critic of the system. This large spectrum is hardly surprising, since Gandhi’s comments are very reserved and can only become understandable by a comparative analysis of different statements on the caste system made by him during his political career. This article intends to provide such an analysis without neglecting the historical context which is vital to make Gandhi’s ideas clear. ... Jürgen Stein book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/419 Fri, 26 Oct 2007 15:01:05 +0200 http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/418 The people of Braj1 are attracted by the Holy in many ways. But nowhere is its attraction per-ceived as strongly as in the public performances of the lilas of Krisna – the lilanukaranas. Although by their aesthetic constitution these dramatic performances are a mixture of song, theater and dance, they do not belong to the genre of folkloric entertainment, for in their very essence they are revelations of the Holy. Thus in Braj the Holy is not at all considered a nirguna entity concealing itself from the world. On the contrary, it reveals itself plainly and unmistakably. This revelation is fully authentic because in its essence the Holy is saguna, i.e. possessed of form. This, however, further means that the lilanukarana do not present something mundane as sacred, nor do they present a 'substitute religion' – for they offer the experience of the Holy moving among and with the lilanukarana, as their equal, freely and naturally, without fear of touch by the creature. And this unconcern for possible worldly contamination allows the Brajbasis to meet the Holy without fear, and in intimate friendship. Edmund Weber book http://publikationen.stub.uni-frankfurt.de/frontdoor/index/index/docId/418 Fri, 26 Oct 2007 14:59:39 +0200