Vi upplever att det finns en brist på forskning om nyreligiösa rörelser i läroböcker. Denna brist gör vårt arbete särskilt relevant för att fylla tomrummet. Genom att bygga vidare på befintlig forskning och identifiera nya vägar, hoppas vi kunna bidra till en bättre förståelse för hur nyreligiösa rörelser presenteras och förmedlas i läroböcker. Syftet med studien är att undersöka hur nyreligiösa rörelser framställs i läroböcker och hur stort utrymme de får i de utvalda läroböckerna för religionskunskap 2 på gymnasiet. Arbetet kommer att besvara följande frågeställningar: Hur framställs nyreligiösa rörelser i de utvalda läroböckerna? Hur stort utrymme får de nyreligiösa rörelserna i de utvalda läroböckerna i förhållande till bokens omfång? Hur förhåller sig framställningen om nyreligiösa rörelser i läromedelsböckerna till de centrala målen i religionskunskap 2?   För att besvara frågeställningarna har vi använt oss av en kritisk diskursanalys som metod, vilket innebär att vi undersöker maktstrukturer och sociala strukturer som reproduceras i texterna. Vi genomför både en kvalitativ och kvantitativ analys där vi identifierar tematiska ord och mäter hur stort utrymme nyreligiösa rörelser får i läroböckerna. Studiens resultat visar att nyreligiösa rörelser porträtteras stereotypt i läroböckerna och tilldelas begränsat utrymme i förhållande till böckernas totala omfång. Dessutom visar resultatet att framställningen av dessa rörelser delvis förhåller sig till det centrala innehållet, men på ett ytligt och grundläggande sätt.

In this paper, the Hexaemeron is approached using a new perspective. This perspective has been used in other papers or books on the Hexaemeron, but only briefly and without any in-depth evidence or investigation. Many scholars have pointed out, in one way or another, that the Hexaemeron contains density of philosophy, doctrine, sciences of Basil’s era, and density of literal interpretation, in addition to the interpretive and moral components; They stated that it is therefore better to consider this work as an apologetic work, instead of merely an interpretive work. But on the other hand, Basil composed this work to be preached to laypeople. So, I had inquiries about this: Why did Basil use these components to preach in front of this audience? What are his motives? And what are his goals? In this paper, the historical-critical method is used to prove that this work is actually an apologetic work composed by Basil because he found that his people are surrounded by heretical thoughts, and it is necessary for them to understand their orthodox faith in order to guarantee a good afterlife. Therefore, before his death, he conveyed his orthodox thoughts briefly, using Genesis 1. I first looked at the doctrinal and philosophical thoughts that he discussed in the Hexaemeron, and then after some investigation into his earlier works, it became clear to me that he had argued the same ideas before, so the Hexaemeron is actually a summary of his entire life. I then investigated his use of both literal and allegorical methods in dealing with Scriptures, and demonstrated that he intentionally used literal method in the Hexaemeron, rather than in the rest of his interpretational works, to extract dogma from Genesis 1. Finally, I investigated the situation of his audience to prove that his audience, regardless of their intellectual levels, need this discourse to support their faith. This paper highlights the importance of using doctrines, philosophy, and contemporary science in sermons addressed to laypeople, and not just the spirituality, in order to protect them from false doctrines, and urges priests to become familiar with them.

No description available.

Detta är ett skriftligt arbete om ett musikaliskt verk jag studerat in inför min examenskonsert som avslutar min kandidatutbildning vid Kungliga Musikhögskolan. Det skriftliga arbetet ska tillsammans med min inspelning ses som en helhet. Här presenterar jag mina reflektioner över musikaliskt uttryck, tekniska lösningar och tankar kring musik i allmänhet. Verket heter Hard- Boiled Capitalism And The Day Mr. Friedman Noticed Google Is A Verb och är ett solo för vibrafon komponerad av den amerikanske slagverkaren Ben Wahlund. Som teoretisk utgångspunkt har jag Maurice Merleau–Pontys (1908-1961) filosofi, och jag börjar mina resonemang utifrån ett avsnitt i hans bok Kroppens Fenomenologi (1945). I den försöker han komma fram till hur förhållandet ser ut mellan kroppen och världen: att det är genom erfarenheten vi når objekten. Övning som metod ser jag ur det ljuset. Resultatet är en övergripande analys av verket samt nedslag i olika delar, med beskrivningar av – och resonemang kring – musiken. Jag följer musiken kronologiskt och avslutar arbetat med en Coda.

The point of departure of this thesis is derived from a modern tendency to create a dichotomy between selfless love and human flourishing. Modern attempts to liberate the human being from heteronomous oppression and the moral norms promoting this have sometimes led to the conclusion that selfless love is harmful to human flourishing. Such a conclusion has gained momentum also through modernist re-conceptualisations of the self as an autonomous but empty consciousness which must guard itself against determination by the other. In effect, significant thinkers have replaced the notion of selfless love with a call for self-assertion over against the other, as key to the individual person’s well-being. This has been matched by Christian dismissals of the individual’s pursuit of human flourishing. In the face of modern insights into the ‘desirous’ nature of the human being, modern Christian theology has equally struggled to sustain the tension between the traditional Christian notion of selfless or self-giving love and human beings’ desire to affirm themselves and to find personal fulfilment in this world. Strands of Christian theology have, for instance, affirmed a self-surrendering love at the cost of dismissing the individual’s worldly desires entirely. In this thesis, I outline this situation in modern thought and its problematic consequences. With a view to discerning whether selfless love and human flourishing can be re-connected, I then undertake close studies of the theologian Paul Tillich’s and the moral philosopher and novelist Iris Murdoch’s conceptualisations of the self and of love. As I will argue, Tillich’s and Murdoch’s engagement with modern thought leads them to develop accounts of the self, which correspond with understandings of love as both selfless and conducive to human flourishing. On the basis of their thought I thus argue that selfless love and human flourishing can be understood as interdependent even today.

This thesis examines the rationale for religious liberty in England and Wales. Currently, United Kingdom religious liberty literature shows very little sustained interrogation of the topic. Authors are likely to assume religious liberty is, most notably, a species of personal autonomy. This fails to explain why we should care about religious liberty and deepens religion’s privatisation, its separation from politics or public life. Drawing from a theological sensibility known as Radical Orthodoxy (RO), this thesis criticises current assumptions and argues that religious liberty discourse should be re-envisioned. The Introduction and Chapter One explore the current problems facing religious liberty discourse and map rationales given by prominent authors. Chapter Two argues that the main problem is that current discourse is shaped by a secularisation narrative: the differentiation of religious and secular spheres. Chapter Three relates the RO argument that this differentiation is underpinned by three themes, all of which have theological components: the rise of secular order as the protection of individual rights; the invention of private religion in modernity; and the contemporary shift to 'authenticity' or diffuse individual experiences as the hallmark of religion. Chapter Four contends that these three themes are echoed in religious liberty discourse and jurisprudence, leaving us with the question of why religious liberty matters. Chapters Five and Six explore the RO-influenced alternative, in theory and with reference to common questions in religious liberty discourse: the relationship between an individual claimant and the group; the reality of plural religious traditions; and the tension between sexual orientation non-discrimination and religious liberty. On the RO-influenced account, religious liberty concerns, against sphere differentiation, a commitment to the flourishing of multiple groups contributing to desirable social ends, understood ultimately as participating in the life of 'charity', the love of God and of others. This encapsulates two themes, both rooted in the Christian tradition: judgement against politics (as reflected in the secular order), and transformation of society along social pluralist lines. These two themes, the thesis argues, better explain why religious liberty matters.

The Indiana Religious Freedom Restoration Act and its subsequent backlash serve as a case-study to raise ethical concerns both about the characterization of contemporary western liberal democracy as a political theory and a prevailing religious extremism acting as a legislative power within governments; Developing and reflecting on these issues this study will attempt to show a need to evaluate the moral principles attributed to modern political systems and the governmental delineation of power over individuals within a society. Applying Rawlsian concepts, this study will show that laws such as the RFRA are representative of weak and superficial democracies that in most cases are actually centres of power, funded by corporations and organisations in direct conflict with liberal principles.

No description available.

This thesis analyses the concept of hospitality in the context of migration ethics. The underlying philosophical ideas of Kant, Levinas and Derrida are outlined and critically discussed. The use of hospitality in migration ethics as mainly a concern within the political dimension of society, devalues the concept and neglects the social dimension of hospitality. I argue that migration ethics should be more concerned with integration and that it is more relevant to speak of hospitality in relation to integration rather than migration, since hospitality has to do with interpersonal interactions. In order to view hospitality in the social dimension of society, I present some cases of interpersonal hospitality practiced today. Drawing from those examples whilst using a virtue ethics approach, I consider three virtues that I deem to be prerequisites for hospitality: courage, humility and patience. Hospitality is a rich and multi-layered concept and practice. I conclude that one such layer is hospitality fostering integration. That is, hospitality functioning as social cohesion with a potential to bring different parts together as a whole.

No description available.