Essay on religion peace and social progress

Conflict and Religion Essay Conflict and Religion Essay Conflict and religion both are ubiquitous social processes, but at first they may appear to be autonomous, even contradictory, social processes: Conflict presumes division, distress, and discord; religion presumes cohesion, tranquility, and peace. However, conflict can also be integrative and religion can move actors to challenge and overturn the social and political order.

Essay on religion peace and social progress

I mentioned that I myself had come to very similar conclusions some time before, and he asked when that had happened. I told him it had been inand I think he found my answer quite surprising. I got the sense that date was decades earlier than would have been given by almost anyone else he knew.

My own perceptions of the Middle East conflict drastically shifted during Falland they have subsequently changed only to a far smaller extent.

As some might remember, that period marked the first Israeli invasion of Lebanon, and culminated in the notorious Sabra-Shatila Massacre during which hundreds or even thousands of Palestinians were slaughtered in their refugee camps.

Essay on religion peace and social progress

But although those events were certainly major factors in my ideological realignment, the crucial trigger was actually a certain letter to the editor published around that same time. A few years earlier, I had discovered The London Economist, as it was then called, and it had quickly become my favorite publicationwhich I religiously devoured cover-to-cover every week.

An encyclopedia of philosophy articles written by professional philosophers.

And as I read the various articles about the Middle East conflict in that publication, or others such as the New York Times, the journalists occasionally included quotes from some particularly fanatic and irrational Israeli Communist named Israel Shahak, whose views seemed totally at odds with those of everyone else, and who was consequently treated as a fringe figure.

In Israel Defense Minister Ariel Sharon launched his massive invasion of Lebanon using the pretext of the wounding of an Israeli diplomat in Europe at the hands of a Palestinian attacker, and the extreme nature of his action was widely condemned in the media outlets I read at the time.

From what I recall from that time, he made several entirely false assurances to top Reagan officials about his invasion plans, such that they afterward called him the worst sort of liar, and he ended up besieging the Lebanese capital of Beirut even though he had originally promised to limit his assault to a mere border incursion.

The Israeli siege of the PLO-controlled areas of Beirut lasted some time, and negotiations eventually resulted in the departure of the Palestinian fighters to some other Arab country.

Shortly afterward, the Israelis declared that they were moving into West Beirut in order to better assure the safety of the Palestinian women and children left behind and protect them from any retribution at the hands of their Christian Falangist enemies.

And around that same time, I noticed a long letter in The Economist by Shahak which seemed to me the final proof of his insanity.

Mar 26,  · Conflict and Religion Essay Conflict and religion both are ubiquitous social processes, but at first they may appear to be autonomous, even contradictory, social processes: Conflict presumes division, distress, and discord; religion presumes cohesion, tranquility, and peace. The table below presents an abbreviated geologic time scale, with times and events germane to this essay. Please refer to a complete geologic time scale when this one seems inadequate. Religious Influence in Society. by L. Ron Hubbard. An early 20th-century philosopher spoke of the impending decline of the West. What he failed to predict was that the West would export its culture to the rest of the world and thus grip the entire world in its death throes.

He claimed that it was obvious that Sharon had marched to Beirut with the intent of organizing a massacre of the Palestinians, and that this would shortly take place. When the slaughter indeed occurred not long afterward, apparently with heavy Israeli involvement and complicity, I concluded that if a crazy Communist fanatic like Shahak had been right, while apparently every mainstream journalist had been so completely wrong, my understanding of the world and the Middle East required total recalibration.

I stopped paying much attention to foreign policy issues during the s, but I still read my New York Times every morning and would occasionally see his quotes, inevitably contrarian and irredentist.

Finally, about a decade ago, my curiosity got the better of me and clicking a few buttons on Amazon.

Essay on religion peace and social progress

He had spent many years as an award-winning Chemistry professor at Hebrew University, and was actually anything but a Communist.

My casual assumptions about his views and background had been entirely in error. Once I actually began reading his books, and considering his claims, my shock increased fifty-fold.

Throughout my entire life, there have been very, very few times I have ever been so totally astonished as I was after I digested Jewish History, Jewish Religion: The Weight of Three Thousand Years, whose text runs barely a hundred pages.

In fact, despite his solid background in the academic sciences and the glowing testaments provided by prominent figures, I found it quite difficult to accept the reality of what I was reading.

My own knowledge of that religion is absolutely negligible, mostly being limited to my childhood, when my grandmother occasionally managed to drag me down to services at the local synagogue, where I was seated among a mass of elderly men praying and chanting in some strange language while wearing various ritualistic cloths and religious talismans, an experience that I always found much less enjoyable than my usual Saturday morning cartoons.

Essentially almost everything I had known—or thought I had known—about the religion of Judaism, at least in its zealously Orthodox traditional form, was utterly wrong.

For example, traditionally religious Jews pay little attention to most of the Old Testament, and even very learned rabbis or students who have devoted many years to intensive study may remain largely ignorant of its contents.

Since these commentaries and interpretations represent the core of the religion, much of what everyone takes for granted in the Bible is considered in a very different manner. And given that so many parts of the Talmud are highly contradictory and infused with complex mysticism, it would be impossible for someone like me to attempt to disentangle the seeming inconsistencies that I am merely repeating.

ORDER IT NOW On the most basic level, the religion of most traditional Jews is actually not at all monotheistic, but instead contains a wide variety of different male and female gods, having quite complex relations to each other, with these entities and their properties varying enormously among the numerous different Jewish sub-sects, depending upon which portions of the Talmud and the Kabala they place uppermost.Jul 26,  · What is the place of religion in work for social progress?

This question often produces widely divergent responses, with some seeing religion mainly as a source of conflict in societies, and others pointing to the role of religious people and communities in important work for peace, and social welfare. The 18th Century proudly referred to itself as the "Age of Enlightenment" and rightfully so, for Europe had dwelled in the dim glow of the Middle Ages when suddenly the lights began to come on in men's minds and humankind moved forward.

Religion Retards Progress: Religion preserves traditions. It preaches submission to the existing conditions and maintenance of status quo.

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Religion is not readily amenable to social change and progress. Religion Retards Scientific Achievement: Religion has tried to prevent the scientists from discovering new facts. the subjective necessity for social settlements This important piece exploring the motives of settlement house workers by Jane Addams was first published in and later appeared as chapter six of Twenty Years at Hull House ().

contents: preface · the subjective necessity for social settlements · how to cite this piece Jane Addams () is, perhaps, best known as a . About a decade ago, I happened to be talking with an eminent academic scholar who had become known for his sharp criticism of Israeli policies in the Middle East and America’s strong support for them.

Purposes. Religion Online is designed to assist teachers, scholars and general "seekers" who are interested in exploring religious issues. The aim is to develop an extensive library of resources, representing many different points of view, but all written from the perspective of sound scholarship.

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