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The Council for a Parliament of the World Religions has been meeting since 1993 to foster a global religious ethic toward world peace, based on the premise that major world religions share this ethic in common. Roland Robertson's multidimensional model of globalization is utilized to analyze the Parliament's foundational Declaration, and explore why the Parliament's message is not receiving wider attention. Excerpts from anti-Parliament sources are included. Based on this analysis, the Parliament appears to have a limited conception of globalization, and so offers but a partial knowledge claim on how religion can resolve global problems. Seen in this light, it is not surprising that some oppose the Parliament's agenda, feel alienated by it, or-given its limitations-are not aware of it.
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Catholics for a Free Choice (CFFC) performs considerable advocacy online, through its website as well as through press releases and interviews that appear at other sites. Opponents to CFFC also frequently post online. This article analyzes this online debate to explore how it is conceptually framed. CFFC presents a discourse that is promoted as finding ideological consistency between Catholic values and being prochoice, and which addresses a greater social good beyond the Church per se. In making these self-referential claims, CFFC could be viewed as a “community of discourse” (Wuthnow 1989) that reckons with “problems of articulation” by dealing with both specific and broader tensions. Online opponents to CFFC likewise could be viewed as communities of discourse that promote themselves as having the true Catholic values that serve the greater good. On balance, CFFC online would seem to reflect the larger quandaries of abortion discourse, whereby the Internet can offer a representative depiction of democratic free speech articulated on this controversial issue. Yet at the same time, there is little evidence to date that this online debate is changing anyone's mind or building a new consensus, despite some efforts on the part of CFFC to do so.
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Like other expressions of Christian conservatism, the Promise Keepers (PK) often enact complex and strained relationships between social change and social persistence. These strains are evident in the official PK literature, which employs techniques not unlike those used by mainstream pop psychology. These include the use of “scientific”-like classifications of information, authors presented as “experts” on the topic at hand, and the use of exercises to be enacted individually or in small PK discussion groups. Collectively, these strategies suggest that conservative Christians deal with many of the same complex role demands as non-conservatives. In Particular, the PK stance on gender roles, though Promoted as unambiguously “traditional” in favoring male leadership and female submission, in actuality often reflects acknowledgment and perhaps acceptance of some of the more egalitarian changes in gender role norms. Sociological implications and directions for future research are discussed.
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Opting to have his home remodeled on a popular cable reality show, celebrity gossip columnist Rick Domino is horrified when the consulting designer is found brutally murdered, a case for which Rick teams up with unstylish but attractive police detective Terry Zane.
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Gossip columnist Rick Domino is stunned when his lover, actor Shane Kirk, wins an Oscar for Best Actor but is nowhere to be found, and when Rick finally finds Shane, who is holding a gun and a dead body, Shane takes off, leaving Rick to face the police.
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This scholarly and personal exploration of what it is like to grow up feeling unloved describes personality types and syndromes that often manifest, regardless of whether the family unit was "dysfunctional" or not., This scholarly and personal exploration of what it is like to grow up feeling unloved describes personality types and syndromes that often manifest, regardless of whether the family unit was ""dysfunctional"" or not.
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