Religion
in sentence
1456 examples of Religion in a sentence
If the US can be said to have a civic religion, the Constitution is its holy writ.
The Arab Wars of ReligionMADRID – Throughout the Arab world, a struggle between two major historical forces,
religion
and secularism, is now unfolding.
The struggle between
religion
and state in the Maghreb is less violent, but potentially explosive nonetheless.
Yet the battle between secularism and
religion
in the Arab world does not have to last centuries, as it did in Europe, if only because contemporary generations can benefit from the long process of social and scientific progress that enabled the West to pave the way to modern democracy.
The factors accounting for the record of failure in the Middle East – history, culture, religion, and personalities – are worthy of serious examination.
These countries will not go back to what they were; ties to region, religion, tribe, ethnicity, and/or ideology have in many cases superseded national identities.
Beijing attracts China’s leading political critics, while Jerusalem’s social critics argue for an interpretation of
religion
that holds people, rather than inanimate objects, sacred.
India’s first prime minister, Jawaharlal Nehru, argued that unlike
religion
– which tends to produce “intolerance, credulity and superstition, emotionalism and irrationalism” and “a temper of a dependent, unfree person” – a scientific temper “is the temper of a free man.”
This has provided further nourishment to the gaggle of gurus who have turned
religion
and pseudo-spirituality into a lucrative business in India.
For them,
religion
is not a matter of personal belief, a form of stretching one’s hands toward the divine; instead, it is a key feature of traditional identity politics, a means for maintaining social order, ensuring discipline and conformity, and preventing radical change.
Rather, they are reminding the public that the worldview to which faith is allied is comprehensive, and that it demands adherence to a larger political project that prescribes beliefs and behaviors that actually have little to do with
religion.
It would be wrong to assert that only a tiny minority of Muslims back the actions of the extremists or that fundamentalist factions have hijacked a
religion
of which they are completely unrepresentative.
And they face an alarming absence of the rule of law, leaving them with no assurances that they will be treated equally, regardless of gender, ethnic origin, or
religion.
This first generation of Moroccan feminists was guided by a key insight: the interactions of men and women were not dictated by religion, but by social practices that had often used
religion
as a means of reinforcement.
Orthodox Communism, a perfect secular simulacrum of religion, has been the primary victim of development since China launched its market reforms in 1979.
Indeed, some of the street demonstrations leave no doubt that many people are moving away from
religion
altogether.
Their
religion
will become for them a private matter, as it now is for most Europeans, and they will become integrated in all important respects.
In Europe,
religion
has lost its authority over law, legislation, education, morals, and business life.
Despite efforts at secularization, the gap between Muslim and Western outlooks has, if anything, grown in recent years, as
religion
has regained ascendancy in most Muslim countries.
In Europe, Islam is the fastest-growing religion, and Sharia has penetrated European legal systems.
Dissidents are routinely dubbed deviants, fifth columnists, and traitors, as the regime leads a drive for national unity based on religion, tradition, and paranoid rhetoric.
But secularization, rationalization, and atomization of civil and social life, and the steady expansion of government into every social sphere, have lead to a privatization of culture and religion, reducing their potential to stimulate feelings of community, identity, and solidarity.
This is important because some of their difficulties in settlement arise not from
religion
but from unfamiliarity with modern life.
But
religion
does not operate in a vacuum.
While the West’s culture, norms, and predominant
religion
are broadly Occidental in origin, it evolved into something different over time.
This form of price discrimination is legal as long as it does not occur on the basis of race, ethnicity, gender, or
religion.
People understandably become disillusioned when their government or the business community doesn’t seem to value them, especially when such treatments stems from their gender, race, religion, sexual identity, or national origin.
The first component is the classic French Republican prohibition on gathering data in the official census – or by government agencies or public or private enterprises – on ethnicity, religion, and even social class.
But the absence of a secondary breakdown of such data, like the UK-style, four-fold class analysis (plus examination of patterns of unemployment by ethnicity or religion), makes it hard for social workers, public heath officials, and economic planners to diagnose new problems.
Liu is one of the main drafters of Charter 08, a petition inspired by Czechoslovakia’s Charter 77, calling on the Chinese government to adhere to its own laws and constitution, and demanding the open election of public officials, freedom of
religion
and expression, and the abolition of “subversion” laws.
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