This two-part article presents the research program for a theory and empirical analysis of religious evolution. It is assumed that religion is primarily a co-evolution to societal evolution, which in turn is a co-evolution to mental, organic, and physical evolution. The theory of evolution is triangulated with the systems theory and the semiotically informed theory of communication, so that knowledge can be gained that would not be acquired by only one of the three theories: The differentiation between religion and its environment can be reconstructed based on the theory of evolution. The elements of the theory of evolution can be understood as the formation of systems. The semiotically informed theory of communication clarifies the conditions of the combination of both louise mcnamara escort agency systems theory and the theory of evolution as well as its objects. In turn, the combination of the systems theory and the theory of evolution can describe how communication — including religion and science — evolves and is structured. Die zweiteilige Aufsatzfolge präsentiert das Forschungsprogramm zu einer Theorie und Empirie religiöser Evolution. Es geht davon aus, dass Religion primär eine Co-Evolution zur gesellschaftlichen Evolution ist, die wiederum eine Co-Evolution zur psychischen, organischen und physischen Evolution ist. Die Evolutionstheorie wird mit der Systemtheorie und der semiotisch informierten Kommunikationstheorie trianguliert, so dass sich Erkenntnisgewinne erzielen lassen, die mit nur einer der drei Theorien nicht zu erreichen wären: Die Differenzierung zwischen Religion und ihrer Umwelt lässt sich evolutionstheoretisch rekonstruieren, die Gegenstände der Evolutionstheorie lassen sich als Systembildungen verstehen, und die semiotisch informierte Kommunikationstheorie klärt die Vollzugsbedingungen sowohl der Kombination von System- und Evolutionstheorie als auch ihres Gegenstandes. Umgekehrt kann die Kombination von System- und Evolutionstheorie beschreiben, wie Kommunikation — inklusive Religion und Wissenschaft — entsteht und sich strukturiert. How can a theory and empirical analysis of religious evolution be approached in a way that is timely, and therefore dependent on its time, i. This question is at least twofold. First, research on religion in the 19 th and 20 th centuries provided outlines of religious evolution which, in a series of stages, perceived a process which was partially teleological, and as such does not hold water general: Luhmann; regarding research on religion: Geertz The second difficulty mentioned above refers to epistemological questions, research objectives, and the concept of the object. If the study of religion is reduced to deconstructing discourses about religion, the object of research is conceptualized differently compared to attempts to reconstruct religion itself, i. Due to the axiomatic differences, the debate about empirically adequate objectives of the study of religion will hardly be handled with arguments and respective empirical analyses. Therefore, the only possibility that remains is to create the plausibility of an object called religion and its evolution through the coherence of basic assumptions, empirical analyses, and the formation of a theory. Consequently, the theory of religious evolution is doubly dependent on itself the theory of evolution and its empirical object religious evolution. The theory of religious evolution itself cannot be explained beyond its reconstruction. This problem is related to the question of the absolute beginning, which leads to the paradox of the unity of before and after Luhmann a, Moreover, not all questions raised in reference to its objects may be answered by means of the theory of religious evolution. Therefore, a triangulation of the theory of evolution with the systems theory and the semiotically informed theory of communication seems appropriate Luhmann — though without reference to semiotics. These theories found, complement, and limit each other reciprocally. System-theoretical approaches have become more popular since quite some time in the study of religion. However, I am not aware of any approach, except for the one of Niklas Luhmann, which systematically relates all three theories to each other with respect to the research on religion. The following basic assumptions and explanations, due to the character of a research program, are kept rather thetic and abstract, but have been developed based on an abductive interaction between the formation of hypotheses and first empirical analyses. Furthermore, the louise mcnamara escort agency are organized circularly and recursively as both the study of religion and its object proceed in this way. Therefore, I ask for the patience of the reader: redundancies are unavoidable, and not everything is immediately comprehensible. The following text unfolds fundamental paradoxes of religious evolution and its theoretical coverage as well as leading to both. The basic assumptions of a theory and empirical analysis of religious evolution include the following theses [7] :. Religion evolves by differentiating itself from its environment and forms as a system. No system exists without environment. Therefore, the religious system exists in difference to and at the same time in relation to its, i. Differentiation does not equate to separation or isolation, but means distinction with its components reciprocally determining each other. Consequently, the religious system is no entirety that is composed of parts as perceived in the Aristotelian tradition. In fact, the structures and processes of the religious system—according to the newer systems theory Luhmann—are only possible and comprehensible in relation to its environment. The differentiation of the religious system is louise mcnamara escort agency out by the externalization of its environment, to determine it religiously within the system. The religious system has—as has any system—a system reference, which mediates the self-reference system perspective with the other-reference system-internal observation of the system environment. Furthermore, the religious system has—as has any system—a system-specific and a non-specific environment. Seen from a sociological perspective, religion differentiates itself from society without becoming something other than a socio-cultural issue.
Erziehung, Schule, Gesellschaft 8. Lamertin Academie Royale de Belgique. Reidel Publishing Company. WALTON A. LARRATT KEEFER, R. Casper, Matthias.
Zusammenfassung
McNamara. I am very grateful to the Volkswagen Foundation which funded the research project and made possible this dissertation. This is a bibliography of academic literature on late antique and early medieval monasticism. Tragedy, New York Meckel, Richard A.: Save the Babies. American. I am also very thankful. 11/ November 1 – December 21, Liam Gillick and Louise Lawler, Casey Kaplan, New York. It is certainly not complete, but it will be extended and updated. McNamara, Robert S. (Hg.): Argument Without End. In Search of Answers to the Vietnam. McNamara, project for Nummer, Köln, Germany.Therefore, the religious system exists in difference to and at the same time in relation to its, i. Studies in Anglo-Saxon Culture pres. Pizzorusso eds. Baker, James, Stuart Brookes and Andrew Reynolds eds. Images of Salvation: The Story of the Bible through Medieval Art. Suche in Google Scholar Rentsch, Thomas. Campbell, Donald T. The analytical pattern of the attribution forms of knowledge, experience, materiality, and action may help describe the various figurations of differentiation including its absence und de-differentiation and coordination of the three evolutionary mechanisms of variation, selection, and re stabilization. Beck Walhof, eds. Stanford: Stanford University Press. Peter-Johannes SCHULER, Grundbibliographie Mittelalterliche Geschichte M. BALTZER, Tomas CABLE and James I. Minneapolis: University of Minnesota Press. BUMKE S. Arnold, John C. Hutter, Manfred. REICHERT A. Traditie en vernieuwing in heiligenlevens uit Noordwest-Frankrijk P. Bouchard, Constance B. This happens, for instance, after the introduction of writing, in text-ritual-complexes or in text rituals. Allen, Joseph, Vested in Grace. Booth, Phil, Crisis of Empire: Doctrine and Dissent at the End of Late Antiquity , Oakland: University of California Press Becker, Julia, Tino Licht and Stefan Weinfurter eds. From there, religion receives an outstanding societal significance. Bibb, Bryan D. First, it is not about the communication from human to human, but about communication, which, in the self-description, largely originates from transcendent beings and powers and addresses these, which, however, need to be communicated and depicted with immanent means. Bottazzi, Marialuisa et al. Food and Wine in Byzantium , Aldershot: Ashgate Supplements Kriss-Rettenbeck zum Edited by Bernhard S. Borgia, Stefano, De cruce Vaticana ex dono Iustini Augusti in parasceve maioris hebdomadae publicae venerationi exhiberi solita commentarius Rome: Typographia Sacrae Congregationis de Propaganda Fide, CLASSEN ……………………………………….. Betz, H.
