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FROM CENTRE TO PERIPHERY AND BACK AGAIN? THE DEVELOPMENT OF THE SOCIOLOGY OF RELIGION AND CHANGES IN ITS POSITION WITHIN SOCIOLOGICAL THOUGHT IN THE 2nd HALF OF THE 20th C. (Z centra na periferii a zase spatky? Vyvoj sociologie nabozenstvi...)

100%
Nespor Z. R.
Sociológia (Sociology)
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2009
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vol. 41
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issue 2
121-148
EN
AAlthough religion once occupied a central position both in sociological theory and in the writings of the 'founding fathers' of sociology, subsequently the subject lost its significance. As a consequence of the widespread acceptance of the secularist paradigm, sociological studies of religion became marginalised as did the branch of sociology promulgated after WWII; religion and the sociology thereof were simply condemned to extinction. However, the worldwide religious revival of the late 20th century changed the situation altogether. Religion and spirituality as well as - albeit to a much lesser degree - the sociologies thereof have become topics of discussion within general sociological thought. The author describes and analyses the development of the sociology of religion in the second half of the 20th century. He maintains that 'behind' the two grand paradigms - i.e. the secularisation and rational choice theories - different approaches exist, impacted by national academic traditions and other factors. Multi-paradigmatical approaches, an emphasis on ethnographical research and adoption of a 'humanistic' perspective form common themes in the contemporary sociology of religion, especially in Europe; the Czech and Slovak sociologies of religion are no exception. Unfortunately, the sociological mainstream still devotes little attention to such developments, while the sociology of religion itself is rather closed to (post-) modern theories, including those dealing with religion. The central position in recent sociological thought is thus occupied by a specific subject - various forms of religion and spirituality - rather than by any special theories, methods or knowledge accumulated by sociologists of religion.
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Solidarność jako wydarzenie historyczne – u podstaw zwiazku zawodowego

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Ciampani A.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2010
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issue 2(14)
9-12
EN
In a secularized world, "Solidarity" revealed in a direct way Christian dimension of society, not covered with dust rhetorical organization religious and acceptance of (more or less conscious) classical schemes or neo-corporatist second half of the twentieth century Polish Experience solidarity in the early 80s possible renewal of this century, the belief the cohesive strength of workers resulting from the personal and voluntary choice and with a sense of shared responsibility.
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PARADOXY SEKULARIZÁCIE

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Geremešová G.
Annales Scientia Politica
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2014
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vol. 3
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issue 1
20 – 25
EN
The study analyses the metamorphoses of the phenomenon of religion at the secular age. It analyses more precisely the intensifying process of the individualization of religion. It is based on the concept of the non-existent secularization as metanarrative. Post-modern society has been undergoing extensive secularization on the one hand but on the other hand religion has been experiencing resurgence within the public arena (de-privatization of religion). New cults engaging in de-traditionalization and deinstitutionalization are being formed; faith is experiencing deregulation, and religious symbols and various levels of transcendence are invoked applying liberal logic. Deregulated and liberally chosen religious approaches epitomize the particular dialectics of individualization and de-individualization, i. e. they represent an attempt at a parallel individual and societal spiritual metamorphosis.
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Evangelische Freiheit als Erbe – heute

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Assel H.
Gdański Rocznik Ewangelicki
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2012
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vol. 6
149-162
EN
The understanding of freedom from a Protestant point of view is out¬lined in Luther’s writing “On the Freedom of a Christian Man” from 1520. The debate about the “post-secular” relationship between political freedoms and religious freedom, which was initiated by Jürgen Habermas, provides the context for the contemporary impact of Luther’s notion of freedom. The “royal freedom” of the Christian person is profiled within this discussion about the current meaning of political liberalism. Examples of the political-ethical debate in the present-day Germany are being discussed. The “priestly freedom” of the Christian person is being dealt with in the view of the recent establishment of the Evangelical Lutheran Church in Northern Germany and its constitution. Lastly, the current importance of Luther’s theology of the communion becomes obvious by introducing the Holy Communion as the place for “priestly freedom”.
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I BELIEVE IN ATHEISM OR THE RELIGIOSITY OF MODERN CZECH PEOPLE (1948-1989)

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Kulminski R.
Pamiętnik Słowiański
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2007
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vol. 57
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issue 1
3-15
EN
Analyzing sociological data (from the survey of J. Misovic and M. Tomka), and Czech language and literature this article tries to assess the scope of secularization in contemporary Czech population. The author claims that - contrary to the stereotype of Czech religiosity - Czech is not the most secularized society in Europe. Czech religiosity is particular as Czechs treat Church as a public institution. Belief does not go together hand in hand with the worship of God and liturgy. Such beliefs can be analyzed only within the so-called broad sociological definitions of religiosity. In this case we must treat any ideology, even communist, as religion.
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Solidarność i sekularyzacja

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Della Torre G.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2010
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issue 2(14)
93-99
EN
In the beginning was the charity. This feeling, understood as love of neighbor, different from eros and branches, more than other shaped the identity of the West. In the period from late antiquity to the early Middle Ages, agape, at the unique process of enculturation and acculturation of Christianity, awoke feeling created models, directed policy, revived the law and institutions.
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Religia – religijność – duchowość. Przemiany zjawiska i ewolucja pojęcia

100%
Motak D.
Studia Religiologica
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2010
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vol. 43
201-218
EN
An effect of the revision of the secularisation thesis is an array of conceptions attempting to capture the essence of the modern transformations of religions and the shape of non-traditional forms of religiosity. The concept of '(new) spirituality', which is supposed to signal a new religious megatrend, today aspires to the role of 'universal key' to contemporary analysis of religion. The aim of this article is to attempt to clarify the meaning of this term by reconstructing the origins of spirituality - the phenomenon itself as well as the term used to describe it. The concepts used to describe this subject are ordered in the sequence religion - religiosity - spirituality, which also corresponds to the direction of religious transformations in the West. The course of these changes is presented in a three-phase model of the origins of new spirituality based on the metaphor of change of the concentration of religious material: from the solid body, via fluid form to a gaseous state. This model is diachronic in character, but is also a reflection of synchronic order (the spectrum whose poles correspond to traditional religion and new spirituality).
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Byt i niebyt. Wokółparmenidesowe rozmyślania ontologiczne

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Lipiec J.
Studia Religiologica
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2010
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vol. 43
219-229
EN
Starting from the judgement of Parmenides that there is existence but non-existence is not, the author discusses the issues of existence in Parmenides. This subject is examined not only as an ontological problem (what is existence per se), but also as an epistemological problem. Using Parmenides' thesis of the cognisability of 'non-existence', the author considers the problem of the legitimacy of the concept of 'non-existence' (how is it possible to perceive something which is not there), making use of the conception of modi existentiae (real existence, intentional existence). The problem of the complexity and simplicity of existence is also considered. Alongside the perception of existence as that which is absolutely simple, he also considers as possible the equally gentle, emergent and organicistic interpretation of the conception of existence according to Parmenides. At the same time, the contemplations in the article aim to show in what way the problem of existence as formulated by Parmenides has for centuries inspired philosophy and continues to do so.
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THE SOCIALIST VISION OF MARRIAGE IN Polish PUBLIC DISCOURSE OF THE LATE 19TH AND EARLY 20TH CENTURY (Socjalistyczna wizja malzenstwa w polskim dyskursie publicznym na przelomie XIX i XX wieku)

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Kwiatek A.
Studia Historyczne
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2010
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vol. 53
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issue 3(211)
285-289
EN
This article deals with the question of the Polish socialists' view of marriage on the basis of opinions voiced in newspapers and publications associated with that political orientation (eg. Naprzód, Robotnik, Przedswit, Swiatlo, Glos Kobiet, etc) from c. 1870 until 1914. What distinguished the socialist positions was a critique of the prevalent, traditional model of marriage and polemics with the Catholic Church. In the war of words neither side played fair nor desisted from using anything that could discredit the opponent. The left had to struggle with a stereotype of a godless socialist whose aim was to destroy the family. While fighting off unjust accusations, the socialists raised a number of points which did defy the status quo sanctioned by the Church, ie. they called for civil marriages and a divorce law. They argued that marriage must be funded on love, which their opponents often misinterpreted and condemned as a propagation of 'free love'. In fact, however, their postulates seem to overlap with has later been called the partnership model of marriage.
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Sekularyzacja a nowe formy religijności

100%
Mariański J.
Roczniki Nauk Społecznych
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2009
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vol. 1(37)
33-68
EN
In the present article we point to the multi-paradigmatic character of sociology of religion against the background of criticism of the secularization thesis and to new forms of religiousness and spirituality that require new interpretation models with respect to modern transformations of religiousness and spirituality (the de-secularization thesis). Even if secularization is still an uncompleted process, this does not mean that religion is constantly dying; on the contrary, its vicissitudes are ever more complex and multifaceted. We witness formation of new forms of religiousness and spirituality. Paraphrasing Ulrich Beck’s statement about the family we could say that ever more contemporaries facing the alternative “church religiousness or lack of religiousness” decide on the third way, namely, extra-church religiousness that is “a pluralist and non-continuous trajectory of the biography”. Outside the Church a variety of forms of spirituality develop (“I am not religious, but I’m looking for spirituality”).
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Transnational lifeforms and sects. On the possibilities of interpreting new religious phenomena in Moldavian Csango villages

88%
Peti L.
Szociologiai Szemle (Sociological Review)
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2008
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vol. 18
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issue 4
3-31
EN
The paper aims to describe phenomena of modernization in Moldavian Csango villages in the context of religiosity. It interprets the most significant shifts in the life forms and traditional religiosity, the change of central values, tendencies of secularization and the emergence of sectarianism. The author argues that the religious experience gradually evades community and (Church) legitimation, so that the ever larger individualization of religious experiences and conceptualization leads to the pluralization of worldviews. The impersonalization of social control, the changing norms that affect everyday life, the role change of religious values, the individualization of communities, basically the transforming forces of modernization on society disable the Catholic Church to fully integrate the Csango village population, who in rising numbers attend new teachings that offer an updated worldview, as well as a brand new set of community/religious norms. The author argues that sectarianism/sectarianization is part of modernizational strategies, and that, as a consequence of transnational life forms, sects have become a part of social mobility.
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MACHIAVELLI AND NIETZSCHE ON SECULARIZATION AND THE OMNIPOTENCE OF HUMAN GOVERNMENT

88%
Wood W.
Studia Politica Slovaca: časopis pre politické vedy, najnovšie politické dejiny a medzinárodné vzťahy
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2023
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vol. 16
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issue 1
3 - 20
EN
The study deals with Machiavelli’s and Friedrich Nietzsche’s understanding of secularization from a comparative perspective. It sheds light on the differences and similarities in their view. They have had a very distinct understanding of secularization. Although there are four centuries between the two philosophers, the estimation of the nature and consequences of mass secularization is very similar. For both of them, secularization gives rise to secular substitutes for traditional religions, especially political substitutes. But even secularized societies would necessarily remain “religious”. This study also shows differences in the analysis of the phenomenon of secularization. Machiavelli relied on his knowledge of politics and the nature of mankind. Nietzsche, on the other hand, focused on the world around him.
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DANIEL KRMAN AKO SYMBOL V PRIENIKU LOKÁLNEJ, KONFESIONÁLNEJ A NÁRODNEJ IDENTITY (NA PRÍKLADE MYJAVY)

75%
Macho P.
Slovenská literatúra (Slovak Literature)
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2017
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vol. 64
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issue 1
43 – 62
EN
The paper analyses the importance and place of evangelical bishop Daniel Krman as a symbol in the local (the inhabitants of town Myjava), confessional (Protestants) and national (Slovaks) identity and memory. It examines folk manifestations, literary production and the societies, institutions and public spaces in Myjava that have adopted Krman´s name. The golden age of the institutionalized commemoration of D. Krman may be the first half of the 20th century. To date Krman predominantly functions as a significant confessional symbol, therefore Krmanesque festive culture is also closely related to the clerical and religious life. This symbol was usually pushed out of the context of various secular (public, national) festivals. The literary texts and ceremonial speeches written in the year 1940 (the 200th anniversary of Krman´s death) were marked by the resistance of the Lutheran community to the totalitarian regime of the Slovak State: despite the single attempt at the ecumenical understanding of the symbol, the literary image of Krman as a martyr of the evangelical faith became a tool of petrified confessional differences on the local as well as nationwide level.
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THE ARGUMENTY WEEKLY AS AN EXAMPLE OF THE STRUGGLE FOR LAY CULTURE IN THE POLISH PEOPLE'S REPUBLIC IN 1957-1990 (Tygodnik 'Argumenty' jako przyklad walki o kulture laicka w PRL w latach 1957-1990)

75%
Smierzchalski-Wachocz D.
Roczniki Historii Kosciola (Annals of Church History)
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2011
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vol. 3(58)
101-132
EN
In 1957 the Association of Atheists and Freethinkers was founded, whose task was to atheize the Polish society in a systematic way. The work of the Association was directed towards the intellectual-political elite; just like that of the Society for Lay Schools. The organization conducted broad activities on a lot of fronts of public life. The Association that changed its name to Society for the Propagation of Lay Culture in 1969 had the weekly (at first a biweekly) Argumenty (Arguments) as its press organ. The magazine was supposed to reach first of all intelligentsia, with a definite aim that was secularization, and then - atheization of the Polish society. It launched a frontal, well thought-out attack on the sphere of the religious life of the Polish citizens and on the work of the Catholic Church. It tried at all costs to ridicule and denigrate belief in God as something out of date, typical of backward and uneducated people. Also new ethics was promoted as well as a new model of family, in which there is room for divorce and abortion, if there are important reasons for this. Luckily, the weekly was not read so widely as it was expected, and after the fall of Communism in Poland in 1989 in a natural way it stopped being published, as unprofitable. However, the issue of secularization of the society has remained topical and was taken up by other magazines still present at the Polish media scene - like Fakty i Mity (Facts and Myths) or Nie (No). The struggle against the Church and religion is still carried on, even in a more perfidious and thought-out way.
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POVAHA A RIZIKÁ FUNDAMENTALIZMU

75%
Lichner M.
Studia theologica
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2013
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vol. 15
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issue 1
135–156
EN
The article attempts to discuss the question of fundamentalism. After having discussed the Latin roots of the word, it analyses its origin, its modern use and presents certain characteristics of fundamentalism. In the second part of the paper, the relationship between religion and fundamentalism is discussed. The origin of fundamentalism can be found in a lack of “basic trustfulness”. It consequently follows that a post-modern culture may be understood as an incubator of fundamentalism, the reason being that fundamentalism is a reactive system which has a fear of pluralism. This is applied to the Slovak context of racism. In conclusion we suggest certain tools against fundamentalism.
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Co všechno se skrývá pod termínem sekularizace? Krátká bilance pro historiky

75%
Hlavačka M.
Moderní dějiny: sborník k dějinám 19. a 20. století (Modern History: Studies into 19th and 20th century history)
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2011
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vol. 19
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issue 2
1-14
EN
A number of secularization 'paradigms' have been developed by sociologists and religionists. Each of them, however, covers only a part of this fully almost ungraspable social process because they derive from different points of viewing religion. From these heterogeneous secularization paradigms or concepts obviously follows that particularly in the 19th century, mostly between the 1848/49 Revolution and the First World War, this was not an easy, unambiguous or straight process. Secularization was rather a sort of struggle between the supporters of different opinions, such as the liberals and the ultramontane Catholics. Obviously, the 'results' of secularization largely differed, as in Europe very different forms of State-to-Church relations were chosen. As a result, a wide range of intellectual macroanalytical (sociological) legacy of the secularization process is available. Therefore, the specific course of the process cannot be ignored, and neither can be the fact that religious experiencing, organizing and thinking have not disappeared yet - and probably will never disappear - from the modern and postmodern world, although due to the growing significance of rational roles in society and the economization of everyday life they have largely withdrawn from the public space, or from the regular - both real and symbolic - content of that space. The struggle for power between the State and the Church in Christian-Jewish communities ended a long time ago and no one will probably dare to question the victory of the State (States) over the Church in the public space. This has been primarily achieved owing to the antiauthoritarian feelings of the emancipated, better educated and more mobile society, and also owing to the Church (Catholic in this country) itself. However, the costs of that victory will remain an onerous question forever.
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Uwagi o Prawowitości epoki nowożytnej, jej autorze i jego filozofii

75%
Klemczak S.
Kwartalnik Filozoficzny
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2017
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vol. 45
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issue 4
99-133
EN
These remarks are chiefly an attempt to introduce the issues and the construction of Hans Blumenberg’s seven-hundred-page philosophical treatise titled The Legitimacy of the Modern Age. It was first published in 1966 by Suhrkamp Publishers. The present article begins with the question of “generalities,” evoking the concepts, language, and interpretive formulae applied in approaches to history. Blumenberg’s point of departure is that the language of history is loaded with premises borrowed from metaphysics, as expressed by the metaphorical concept of “secularization.” This problem involves the categorical premises of metaphors, which here project a legal concept onto the interpretation of the modern age, introducing the notion of the illegitimate appropriation of goods. In order to deny the modern age’s legitimacy by suggesting that it merely transforms by “secularizing” the theological foundations of ideas established already in the Middle Ages, Blumenberg needs to go back to ancient and medieval sources. He finds that during those eras, too, there were epochal transformations in how the world was interpreted. “Secularization” is a pretext to, on the one hand, critique the categories and theories that apply evaluative labels in understanding historical epochs, and, on the other, to put forward a new framework for interpreting the modern age. This framework is based on the premise of differences between epochs, and an analysis of the mechanism for overcoming epochal thresholds, in part through such anthropological impulses as theoretical curiosity. Furthermore, when existing explanations cease to suffice during a given epoch, such as those pertaining to the concept of nature, the position of the Earth, or the number of land masses, everyday necessity forces people to seek alternate ways of explaining reality. In Legitimacy Blumenberg suggests a new interpretive framework for the history of European thought, aided by several different methods, such as the concept of the epochal threshold, theory of reception, and metaphorology, a theory derived from the history of philosophical concepts, which acknowledges the function of metaphors used in philosophical language. After describing the content of Blumenberg’s early works, the methods he used, and the cognitive results, the article outlines selected paths in his later philosophy, as well as his general philosophical approach.
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Współczesne kierunki antropologiczne w jednoczącej się Europie

63%
Doroszkiewicz W.
ELPIS
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2012
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vol. 14
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issue 25-26
75-87
EN
The term “anthropology” is from the Greek (gr. aνθρωπος), “man”. It is the academic study of humanity. It deals with all that is characteristic of the human experience, from physiology and the evolutionary origins to the social and cultural organization of human societies as well as individual and collective forms of human experience. The idea of modernism concerns the phenomena which appeared in the European culture and thought in the end of XIX and beginning of XX century. In the end of XX century emerged idea of postmodernism which critizes and questions existence of the objective truth and doubts all the systems of values as being arbitral and restraining human freedom. According to the theory of postmodernism even the moral and ethical rules must be of human choice. The hypothesis of postmodern anthropology attained the dominant function in the united Europe. Likewise the notion of postmodernism contains in itself such popular undercurrents as popular culture, lifestyle, secularization, consumption, tolerance, marketing and laicizations. They all have found its place in the modern European society and in evident sense try to fulfill spiritual vacuum which appeared whilst modern European men questioned and rejected an idea of the objective Truth it means rejected Christian values and Christian tradition so much rooted in the European history.
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RELIGIOUSNESS IN EASTERN CENTRAL EUROPE. FACTS AND INTERPRETATIONS (Vallasossag Kelet-Kozep-Europaban. Tenyek es ertelmezesek)

63%
Tomka M.
Szociologiai Szemle (Sociological Review)
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2009
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vol. 19
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issue 3
64-79
EN
Recent changes in religious state cannot to be sufficiently explained by the secularization theory only, as these are due partly to the socio-economical modernization and partly to the totalitarianisms. Therefore, for the correct interpretation, we need to consider both the totalitarianism intentional tradition destroying aims resulting in anomy, as well as the social and clerical opposition against it. The religious revival starting from the late seventies is also a contradictory phenomenon. Firstly, because it is only the appearance: religiousness hidden for decades became apparent, and moreover, in correlation with the loss of credibility of the political authority. Secondly, as it is an institutional reorganization; and thirdly, as it is a change impacting the social form of religion. The custom-religion as part of tradition weakens and to a limited extent, personally chosen devotion emerges instead of it. The contemporary religiousness apparently strengthens satisfaction, human-social relationships, social attitudes, nationalism, and right-wing political attitudes. Due to the increased personal commitments, the social role of the decreased number of members of religious groups is not necessarily less important than it used to be in the social system type preceding the Party State.
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