We live in a time of high Church membership, but low Church attendance. Franco Ferrarotti, arguably the most important sociologist of religion alive, captures the source of this paradox in the title of his new book, Faith without Dogma. For it is belief that propels membership, while the absence of dogma results in a reticence to accept hierarchical direction from above or beyond. Basing much of his analysis on the postwar struggles within Roman Catholicism, Ferrarotti views the demand for religious renewal and revival as part and parcel of the emergence of broad social agendas - agendas to which not even the Roman curia could remain impervious. The former easy relationships between Church and State, especially authoritarian states in Europe and Latin America, gave way to a critical defense of individual rights within a context of a broadened vision of Christian doctrine. In addition to issues involved in internal affairs of religion. Ferrarotti explores a series of developments that have changed for all time the nature of Church survival. The critical element, one that goes beyond specific doctrinal accommodations, is the new primary connection of Church to people rather than Church to State. This came about through the widespread acceptance of science and technology as frames of intellectual reference, the emergence of secularization as mediating religious claims and the creation from the Enlightenment to the Postmodern eras of "civil religions." The volume concludes with a set of chapters on the nature of sacred events and objects, the emergence of new varieties of prayer, and concludes with a chapter on the relationship of ideology to theology prepared especially for the English language edition of Faith without Dogma. This is a book likely to attract a broad audience among religionists and culturologists, as well as social scientists.
Franco Ferrarotti's essays are of special interest to social scientists working in social theory and cultural sociology. His insights are far-reaching and applicable to those studying the areas of religion, immigration, violence, and social movements.
We live in a time of high Church membership, but low Church attendance. Franco Ferrarotti, arguably the most important sociologist of religion alive, captures the source of this paradox In the title of his new book, Faith without Dogma. For it is belief that propels membership, while the absence of dogma results in a reticence to accept hierarchical direction from above or beyond. Basing much of his analysis on the postwar struggles within Roman Catholicism, Ferrarotti views the demand for religious renewal and revival as part and parcel of the emergence of broad social agendas—agendas to which not even the Roman curia could remain impervious. The former easy relationships between Church and State, especially authoritarian states in Europe and Latin America, gave way to a critical defense of individual rights within a context of a broadened vision of Christian doctrine. In addition to issues Involved in internal affairs of religion, Ferrarotti explores a series of developments that have changed for all time the nature of Church survival. The critical element, one that goes beyond specific doctrinal accommodations, is the new primary connection of Church to people rather than Church to State. This came about through the widespread acceptance of science and technology as frames of intellectual reference, the emergence of secularization as mediating religious claims and the creation from the Enlightenment to the Postmodern eras of "civil religions." The volume concludes with a set of chapters on the nature of sacred events and objects, the emergence of new varieties of prayer, and concludes with a chapter on the relationship of ideology to theology prepared especially for the English language edition of Faith without Dogma. This is a book likely to attract a broad audience among religionists and culturologists, as well as social scientists.
Franco Ferrarotti turns his considerable erudition and insight to issues of theory and method in the human sciences, arguing that sociological investigations have been limited by their preoccupation with quantitative methods of investigation. Crucial social problems, from drug addiction to terrorism, can best be addressed by rediscovering autobiographical materials and the value of the individual. Ferrarotti hopes to lead sociologists away from overly reductionistic, technical measurement of their subjects_an approach that has increasingly been problematized by the natural sciences_toward an examination of the domain of lived experience using methods that are both interpretive and historical.
Franco Ferrarotti turns his considerable erudition and insight to issues of theory and method in the human sciences, arguing that sociological investigations have been limited by their preoccupation with quantitative methods of investigation. Crucial social problems, from drug addiction to terrorism, can best be addressed by rediscovering autobiographical materials and the value of the individual. Ferrarotti hopes to lead sociologists away from overly reductionistic, technical measurement of their subjects_an approach that has increasingly been problematized by the natural sciences_toward an examination of the domain of lived experience using methods that are both interpretive and historical.
This book describes the crucial role of planning the development of cities and outlines the consequences of not having a development strategy, focusing on the last century of Rome's evolution as an in-depth case study.
Religious pluralism is increasing due to progressively more culturally interactive societies and an escalating exchange of migrants. Nevertheless, as this book shows, the situation in Italy is characterized by several distinct features. Statistically, the level of religiosity is noticeably higher than in other European countries, and the majority of the population declares itself Catholic. Within the Catholic world, however, there are distinct differences in the ways and forms of believing, ranging from the convinced and active faithful to the 'occasional' believer, or the development of new forms of 'Catholic.' Catholic sentiment endures although many believers may not agree with the ethical indications of the ecclesiastical hierarchy. Furthermore, the Church and Catholic groups have reinforced their presence in the public sphere by participating in various campaigns to reassert Christian values on fundamental issues for civil harmony, from the family to bioethics, the limitations of science to the goals of economic development, religious freedom to the secular State, national identity to global equilibriums, and more. The Church therefore moves at various levels in order to keep the nation closely tied to Catholic culture-a commitment which is both applauded and criticized. Some non-believers express appreciation for the Catholic campaigns set out to counteract the lack of values and loss of memory typical of advanced modernity. However, in the non-believing secular world many more criticize the Catholic presence for acting as a lobby in Italian society, accusing the Italian Church of excessive alignment to the diktat issued by the Vatican. The particularity of the Italian case poses unique questions to those who study social phenomena. Why is the Catholic Church in Italy experiencing a period of such vitality in the public sphere? How can this situation be reconciled with the undisputed advance of secularization? And what kind of organizational problems does the assertive dynamism of Italian Catholicism pose in a pluralistic society?
Are Welfare States in crisis? Forty years after Gunnar Myrdal's seminal Beyond the Welfare State it is still little grasped in the 'reform' debate that the whole structure and economies of our societies are being transformed. This book reasserts the importance of a new employment and productive model - that of the 'associative economy' - which integrates social solidarity with economic planning.
We live in a time of high Church membership, but low Church attendance. Franco Ferrarotti, arguably the most important sociologist of religion alive, captures the source of this paradox In the title of his new book, Faith without Dogma. For it is belief that propels membership, while the absence of dogma results in a reticence to accept hierarchical direction from above or beyond. Basing much of his analysis on the postwar struggles within Roman Catholicism, Ferrarotti views the demand for religious renewal and revival as part and parcel of the emergence of broad social agendas--agendas to which not even the Roman curia could remain impervious. The former easy relationships between Church and State, especially authoritarian states in Europe and Latin America, gave way to a critical defense of individual rights within a context of a broadened vision of Christian doctrine. In addition to issues Involved in internal affairs of religion, Ferrarotti explores a series of developments that have changed for all time the nature of Church survival. The critical element, one that goes beyond specific doctrinal accommodations, is the new primary connection of Church to people rather than Church to State. This came about through the widespread acceptance of science and technology as frames of intellectual reference, the emergence of secularization as mediating religious claims and the creation from the Enlightenment to the Postmodern eras of "civil religions." The volume concludes with a set of chapters on the nature of sacred events and objects, the emergence of new varieties of prayer, and concludes with a chapter on the relationship of ideology to theology prepared especially for the English language edition of Faith without Dogma. This is a book likely to attract a broad audience among religionists and culturologists, as well as social scientists.
Do the news media have any role in the transformation of war and warfare? Focusing on television, this book argues that the news media alters the cognitive and strategic environment of the actors of war and politics and therefore changes the way these interact with one another.
We live in a time of high Church membership, but low Church attendance. Franco Ferrarotti, arguably the most important sociologist of religion alive, captures the source of this paradox In the title of his new book, Faith without Dogma. For it is belief that propels membership, while the absence of dogma results in a reticence to accept hierarchical direction from above or beyond. Basing much of his analysis on the postwar struggles within Roman Catholicism, Ferrarotti views the demand for religious renewal and revival as part and parcel of the emergence of broad social agendas—agendas to which not even the Roman curia could remain impervious. The former easy relationships between Church and State, especially authoritarian states in Europe and Latin America, gave way to a critical defense of individual rights within a context of a broadened vision of Christian doctrine. In addition to issues Involved in internal affairs of religion, Ferrarotti explores a series of developments that have changed for all time the nature of Church survival. The critical element, one that goes beyond specific doctrinal accommodations, is the new primary connection of Church to people rather than Church to State. This came about through the widespread acceptance of science and technology as frames of intellectual reference, the emergence of secularization as mediating religious claims and the creation from the Enlightenment to the Postmodern eras of "civil religions." The volume concludes with a set of chapters on the nature of sacred events and objects, the emergence of new varieties of prayer, and concludes with a chapter on the relationship of ideology to theology prepared especially for the English language edition of Faith without Dogma. This is a book likely to attract a broad audience among religionists and culturologists, as well as social scientists.
Franco Ferrarotti's essays are of special interest to social scientists working in social theory and cultural sociology. His insights are far-reaching and applicable to those studying the areas of religion, immigration, violence, and social movements.
Religious pluralism is increasing due to progressively more culturally interactive societies and an escalating exchange of migrants. Nevertheless, as this book shows, the situation in Italy is characterized by several distinct features. Statistically, the level of religiosity is noticeably higher than in other European countries, and the majority of the population declares itself Catholic. Within the Catholic world, however, there are distinct differences in the ways and forms of believing, ranging from the convinced and active faithful to the 'occasional' believer, or the development of new forms of 'Catholic.' Catholic sentiment endures although many believers may not agree with the ethical indications of the ecclesiastical hierarchy. Furthermore, the Church and Catholic groups have reinforced their presence in the public sphere by participating in various campaigns to reassert Christian values on fundamental issues for civil harmony, from the family to bioethics, the limitations of science to the goals of economic development, religious freedom to the secular State, national identity to global equilibriums, and more. The Church therefore moves at various levels in order to keep the nation closely tied to Catholic culture-a commitment which is both applauded and criticized. Some non-believers express appreciation for the Catholic campaigns set out to counteract the lack of values and loss of memory typical of advanced modernity. However, in the non-believing secular world many more criticize the Catholic presence for acting as a lobby in Italian society, accusing the Italian Church of excessive alignment to the diktat issued by the Vatican. The particularity of the Italian case poses unique questions to those who study social phenomena. Why is the Catholic Church in Italy experiencing a period of such vitality in the public sphere? How can this situation be reconciled with the undisputed advance of secularization? And what kind of organizational problems does the assertive dynamism of Italian Catholicism pose in a pluralistic society?
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