Faculty, Institute for Humanities and Cultural Studies
Abstract
Nowadays ontological discussions overcome epistemological. Also, intransitive being, transfactuality, and non-mineralization of reality to factuality and observable event are brought forward; meanwhile, stratification of reality is presented too; thus,we inevitably admit to an absolute being that- opposed to conditionality and possibility of every other being- is an unconditioned condition and free from any condition and possibility. There are some signs that have paved the way for contemporary “religious turn”.They include the necessity of supernaturally justifiability of human ideals, historical capability of religion to accept these ideals, as well as attention to the conceptual relationship between God, human and its qualifications as the basis for justifiability of human rights. Additionally, attention to narrative, propositional and reality-oriented language of religion, non-minimalization of religion to the realm of faith, and personal and social religious experience are some other signs. To add more, one could mention not depriving religion of the judgment rationality, which is only achievable through religious discussion and accepting criticisms, realistic attention to historical facts, passing by the illusive and incarnated covers of secularism, finding the historical negligence out, and finally the sociological consequences of humanist and post-modern non-religious movements.
Afrough, E. (2014). Religion and Society in the Contemporary Temporal Turn: the Era of God’s Return. Journal of Islam and Social Studies, 2(7), 2-31.
MLA
Emad Afrough. "Religion and Society in the Contemporary Temporal Turn: the Era of God’s Return". Journal of Islam and Social Studies, 2, 7, 2014, 2-31.
HARVARD
Afrough, E. (2014). 'Religion and Society in the Contemporary Temporal Turn: the Era of God’s Return', Journal of Islam and Social Studies, 2(7), pp. 2-31.
VANCOUVER
Afrough, E. Religion and Society in the Contemporary Temporal Turn: the Era of God’s Return. Journal of Islam and Social Studies, 2014; 2(7): 2-31.
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