In Natural Ethical Facts William Casebeer argues that we can articulate a fully naturalized ethical theory using concepts from evolutionary biology and cognitive science, and that we can study moral cognition just as we study other forms of cognition. His goal is to show that we have "softly fixed" human natures, that these natures are evolved, and that our lives go well or badly depending on how we satisfy the functional demands of these natures. Natural Ethical Facts is a comprehensive examination of what a plausible moral science would look like.Casebeer begins by discussing the nature of ethics and the possible relationship between science and ethics. He then addresses David Hume's naturalistic fallacy and G. E. Moore's open-question argument, drawing on the work of John Dewey and W. V. O. Quine. He then proposes a functional account of ethics, offering corresponding biological and moral descriptions. Discussing in detail the neural correlates of moral cognition, he argues that neural networks can be used to model ethical function. He then discusses the impact his views of moral epistemology and ontology will have on traditional ethical theory and moral education, concluding that there is room for other moral theories as long as they take into consideration the functional aspect of ethics; the pragmatic neo-Aristotelian virtue theory he proposes thus serves as a moral "big tent." Finally, he addresses objections to ethical naturalism that may arise, and calls for a reconciliation of the sciences and the humanities. "Living well," Casebeer writes, "depends upon reweaving our ethical theories into the warp and woof of our scientific heritage, attending to the myriad consequences such a project will have for the way we live our lives and the manner in which we structure our collective moral institutions."

Many think of Muslims in Europe as a twentieth century phenomenon, but this book brings to life a lost community of Arabs who lived through war, revolution, and empire in early nineteenth century France. Ian Coller uncovers the surprising story of the several hundred men, women, and children—Egyptians, Syrians, Greeks, and others—who followed the French army back home after Napoleon’s occupation of Egypt. Based on research in neglected archives, on the rediscovery of forgotten Franco-Arab authors, and on a diverse collection of visual materials, the book builds a rich picture of the first Arab France—its birth, rise, and sudden decline in the age of colonial expansion. As he excavates a community that was nearly erased from the historical record, Coller offers a new account of France itself in this pivotal period, one that transcends the binary framework through which we too often view history by revealing the deep roots of exchange between Europe and the Muslim world, and showing how Arab France was in fact integral to the dawn of modernity.

Кандомбле - афро-бразильська релігійна традиція, в основі якої лежить поклоніння духам Оріша, пов'язаним зі стихіями, різними родами людської діяльності і духовними аспектами буття. Широко розповсюджена віра на території Бразилії, особливо в регіонах з великим числом темношкірого населення

In his farewell address, Dwight D. Eisenhower warned the nation of the perils of the military-industrial complex. But as Jonathan Herzog shows in this insightful history, Eisenhower had spent his presidency contributing to another, lesser known, Cold War collaboration: the spiritual-industrial complex. This fascinating volume shows that American leaders in the early Cold War years considered the conflict to be profoundly religious; they saw Communism not only as godless but also as a sinister form of religion. Fighting faith with faith, they deliberately used religious beliefs and institutions as part of the plan to defeat the Soviet enemy. Herzog offers an illuminating account of the resultant spiritual-industrial complex, chronicling the rhetoric, the programs, and the policies that became its hallmarks. He shows that well-known actions like the addition of the words "under God" to the Pledge of Allegiance were a small part of a much larger and relatively unexplored program that promoted religion nationwide. Herzog shows how these efforts played out in areas of American life both predictable and unexpected--from pulpits and presidential appeals to national faith drives, military training barracks, public school classrooms, and Hollywood epics. Millions of Americans were bombarded with the message that the religious could not be Communists, just a short step from the all-too-common conclusion that the irreligious could not be true Americans. Though the spiritual-industrial complex declined in the 1960s, its statutes, monuments, and sentiments live on as bulwarks against secularism and as reminders that the nation rests upon the groundwork of religious faith. They continue to serve as valuable allies for those defending the place of religion in American life.

War was a defining feature of the twentieth century. A vast percentage of the people of the last century were participants or victims in one way or another of the endless stream of civil and interstate wars that characterized this era. These wars and their consequences were accompanied by unprecedented levels of ethnic cleansing and genocide. I am just old enough to remember WorldWar II, which had a profound impact onmy choice of career, discipline and research agenda. I have authored numerous books and articles on various aspects of conflict management and resolution. I have written about intelligence failures and bad crisis management responsible for wars. More recently, in A Cultural Theory of International Relations, I use the origins and dynamics of ancient and modern wars to elaborate and evaluate a broader set of arguments about systematic variation in the propensity and character of cooperation, conflict and risk-taking. In this book, I turn to war itself, with the goal of analyzing its causes in the past and the likelihood that they will diminish as motives for war in the future.

Кандомбле - афро-бразильська релігійна традиція, в основі якої лежить поклоніння духам Оріша, пов'язаним зі стихіями, різними родами людської діяльності і духовними аспектами буття. Широко розповсюджена віра на території Бразилії, особливо в регіонах з великим числом темношкірого населення

The Ukrainian Cossacks, often compared in historical literature to the pirates of the Mediterranean and the frontiersmen of the American West, constituted one of the largest Cossack hosts in the European steppe borderland. They became famous as ferocious warriors, their fighting skills developed in their religious wars against the Tartars, Turks, Poles, and Russians. By and large the Cossacks were Orthodox Christians, and quite early in their history they adopted a religious ideology in their struggle against those of other faiths. Their acceptance of the Muscovite protectorate in 1654 was also influenced by their religious ideas. This study examines the confessionalisation of religious life in early modern period Ukraine, and shows how Cossack involvement in the religious struggle between Eastern Orthodoxy and Roman Catholicism helped shape cultural identities not only in the Ukraine but also in Russia and Poland.

American narratives often celebrate the nation's rich heritage of religious freedom. There is, however, a less told and often ignored part of the story: the ways that intolerance and cultures of hate have manifested themselves within American religious history and culture. In the first ever documentary survey of religious intolerance from the colonial era to the present, volume editors John Corrigan and Lynn S. Neal define religious intolerance and explore its history and manifestations, including hate speech, discrimination, incarceration, expulsion, and violence. Organized thematically, the volume combines the editors' discussion with more than 150 striking primary texts and pictures that document intolerance toward a variety of religious traditions. Moving from anti-Catholic Ku Klux Klan propaganda to mob attacks on Mormons, the lynching of Leo Frank, the kidnapping of "cult" members, and many other episodes, the volume concludes with a chapter addressing the changing face of religious intolerance in the twenty-first century, with examples of how the problem continues to this day.

This book is written in the conviction that religion is a if not the shaper of culture. Religion is a response to the sacred. However we define that sacred—theistically or nontheistically—we can't avoid the word or the experience. Life is not just good. In some of its manifestations it is sacred—our code word for the peaking of preciousness. There is no one who finds nothing sacred, and there is nothing that adds power to human motivation like the tincture of the sacred. As John Henry Newman once observed, people will die for a dogma who will not stir for a conclusion. So if we would mobilize cures for the ills of earth, religion will be a player, for good or for ill. Mysteries like birth and death stimulate the emotion of the religio-sacred, making religion an inevitable presence—again, for good or for ill—in the ethics and policies of family planning.

Several scholars have stressed the limits of language in the course of researching violence or when writing about it (Appadurai 1996, Das 2007). Our language seems insufficient to describe the horrors of violence (Binford 2004). Often, words seem to be frozen, and experiences of violence thus appear as if they could only be voiced from a distant position (Das and Kleinman 2001). How can we grasp the meaning of violence? How can anthropologists document the far-reaching and long term effects of violent actions? Focusing solely on narratives of violence and the context in which they emerge, is not sufficient to understand the meaning and the effects of violence. Particularly in realms of human experience, it is obvious that verbal language represents merely one among several ways of expression like gestures, rituals or certain kinds of public manifestations. An exploration of the vast range of different modes of expression thus promises to be the more adequate way to approach, register and understand the comprehensive manifestations and long-lasting effects of violence. This is the basic consideration why we chose ‘expressions’ of violence as the title for this volume, and asked the contributors to document and to analyze the diverging forms in which violence is addressed or conveyed. All the chapters of this volume thus deal with a paradox, as they attempt to turn into text violent experiences that, as we just presumed, cannot be expressed through verbal everyday language. The chapters discuss violence that is communicated through silences, rumours, literary narrations, represented in muted bodies, in rituals or role models. In order to grasp the meaning of violence as such, the contributors applied different perspectives, methods and analytical approaches. To comprehend the unspoken and the silence, most of the researchers have chosen a haptic approach. We borrow this term from Nordstrom (2010), who has defined her approach as ‘research through the senses’. Nordstrom has described the complexity of violence, its blurriness and its routinization or almost naturalization. In a similar approach, Verrips (2007) criticized researchers’ self-imposed restriction on visual manifestation in general, and claimed that a more balanced attention should be paid to our entire bodily sensorial experience. ‘We would then focus on [the] difficulty to grasp phenomena as deeply felt emotions and desires […] as well as the irrational and the fantastic, the absurd and the surreal.’ Our heavy emphasis on the role of the mind, reason and rationality, should give way to an increased interest in the sensual and emotional dimensions that are inherent in ‘our somatic experience of reality’ (Verrips 2007: 31).

Полное имя величайшего мусульманского богослова Ибн Хаджара аль-‘Аскалани – Абу аль-Фадль Ахмад ибн ‘Али ибн Мухаммад аль-Кинани аш-Шафи‘и. Он был выдающимся знатоком хадисов, учителем многих авторитетных мусульманских ученых, справедливым и уважаемым судьей, знаменосцем Сунны Пророка Мухаммада, мир ему и благословение Аллаха. Он родился в Египте в месяце ша‘бан в 773 году по мусульманскому летоисчислению. Его детство прошло на родной земле, где он выучил наизусть Коран, богословский труды “аль-Хави” и “аль-Мухтасар” Ибн аль-Хаджиба, а также многие другие сочинения. В сопровождении одного из опекунов он отправился в достопочтенную Мекку, где регулярно посещал уроки авторитетных богословов. Вскоре всевышний Аллах привил молодому Ахмаду любовь к хадисам, и он бросил все силы на изучение мусульманских преданий. Для этого он посещал уроки и лекции знатоков хадисов в Хиджазе, Шаме, Египте. Особенно важными в его жизни оказались десять лет, которые он провел рядом с аз- Зейном аль-‘Ираки. Его учителями также были аль-Балькыни, Ибн аль-Мулаккин и многие другие. Аль-‘Изз ибн Джама‘а обучил его Корану и Сунне, аль-Маджд аль-Фейрузабади – стилистике языка, аль-‘Амари – арабскому языку, аль-Бадр аль-Муштаки – литературе и поэзии. Несколько богословов обучало его правописанию. В присутствии ат-Танухи он читал наизусть часть Корана в семи чтениях. В нескольких школах Ибн Хаджар был способным учеником и основательно изучил все богословские науки. Наконец, мусульманские богословы признали его глубокие познания и разрешили ему преподавать священный Коран и хадисы, писать книги и издавать фетвы.

В книге предлагается систематическая подборка переводов фрагментов средневековых сочинений, характеризующих мировоззрение вьетнамцев Х - начало XІІІ вв.

В книге кратко изложены основные постулаты мусульманской веры, взятые из двух основных источников исламского вероучения – Священного Корана и Пречистой Сунны. Авторы книги – авторитетные мусульманские ученые, признанные не только в мусульманских странах, но и далеко за их пределами. Предназначена для широкого круга читателей, интересующихся религиоведением и мусульманским богословием.