Članak brani navikovnu izvedbu religijskih rituala, poput dnevnih molitvi, nasuprot gledištu da štovanje uvijek mora biti pozorno i usredotočeno na duhovne stvari. Učitelji u svim religijama naglašavaju potrebu za angažiranjem naših umova u štovanju, no to gledište previđa iskustvo tijela. Kroz navike, naša tijela mogu imati iskustva koja će naši umovi djelomično prepoznati ili neće uopće. Neka od tih iskustava mogu uključivati osjećaj jedinstva s nečime većim od nas, što vjernici mogu protumačiti kao religiozni susret.

This article critiques cultural history's tendency to reduce human experiences to social structures and discourse, neglecting the felt and embodied dimensions of historical events. Using the Augusterlebnis of 1914 as a case study, it challenges revisionist interpretations that dismiss war enthusiasm as propaganda or coercion. Instead, it argues that experiences are pre-discursive, shaped by bodily reactions and immediate perceptions. By overlooking the lived, sensory aspect of historical events, historians risk distorting the past. The article calls for a historiography that integrates both cognitive and embodied experiences to better understand how individuals truly experienced historical moments.

European human rights legislation makes a distinction between “beliefs” and “manifestations” of beliefs. Beliefs are regarded as inviolable whereas manifestations, such as various religious practices, can be restricted by law. This article criticizes this distinction and argues that practices are necessary for religious beliefs. We participate in a religious practice, not since we believe, but we believe since we participate in a religious practice. European human rights legislation must be rewritten with this consideration in mind.

A related problem is the close connection between religion and warfare. As anarchists point out, religions have always helped justify violence against foreigners. Religious denominations that have enjoyed the protection of the state have happily given their blessings to the state's wars. Anarchists object to the very language of religion – all those disciplinarian, authoritarian tropes. Civil liberties and regular elections are not enough to constitute a proper democracy, an anarchist will insist, but it is still an improvement over political systems that are considerably much worse. It is consequently possible, at least in theory, to imagine a state which, if only radically reconstructed, would be legitimate also in the eyes of anarchists. Many religious anarchists are also struggling with ways to reinterpret passages in their sacred texts that fail to fit with their political creed. Religious anarchists reject the power of the state while accepting the power of God.

The idea of the sovereign state is at the core of the Western understanding of international politics. If we are serious about coming up with non-Western theories of international politics, it is the state that must be questioned. This article suggests some ways in which this can be done. Only once we have rind:ought the state can we reconstruct international politics as a more equitable, and peaceful, world older.

This article discusses Jeffrey Alexander’s work on social performances. All societies, says Alexander, need a measure of integration—they need to be “fused”—for a common, properly social, life to be possible. In simple societies, this is achieved by means of rituals; in complex societies, it is achieved by means of the theater. In both cases, performances are understood in analogy with “texts” which are “read.” Although explicit interpretations indeed are crucial for our understanding of a performance, audience members make sense of what they see in more direct, more embodied, ways as well. Cognitive neuroscience can help us understand how performances affect us and thereby how societies are fused.

To understand why support for anti-immigrant policies is on the increase in Sweden, we need to think about Muslim demands for parity within the country. In this context, the adhan (Muslim call to prayer) is best understood as a practice, not merely as an expression, and as all practices it forms a part of a certain way of life. The real question is whether or not other, non-Swedish, forms of life should be allowed in Swedish society. To this question all Swedish politicians, not only the Sweden Democrats, currently give a negative answer.

The psychopathological characteristics of patients in the Northern Sudan are described by M. E. ELSARRAG on the basis of his treatment experiences with more than 2,000 patients in clinic and private practice. S. G. LEE describes two classes of spirit possession among the Zulu and offers explanations for their occurrence. A. BINITIE, Head of a newly set up psychiatric clinic in the mid-west of Nigeria, explores attitudes to the mentally ill amongst educated Nigerians.

The Mughal Empire India as an international system Timeline

The Mughal Empire India as an international system Timeline

The Mughal Empire India as an international system Timeline