IKT0=1 TRM0= 
  für Persönlicher Name in Picafeld 100
IKT1=2057 TRM1=3.*
  für GND-Systematik
IKT2=8963 TRM2=theolog*
  für Berufsbezeichnung 550
IKT3=8991  TRM3=1[1,2,3,4,5,6,7,8][0,1,2,3,4,5,6,7,8,9][0,1,2,3,4,5,6,7,8,9]
  für Geburts- und Sterbedatum (Bereich)

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Bei Vollautomatisierung 
ohne intellektuelle Nachkontrolle
der verknüpften Autoren-ID wird 
folgender Vermerk im Feld 8910
auf Titelebene geschrieben:

8910 $aixzom$bAutor maschinell zugeordnet

0100 494530510
0500 Oorl
0501 Text$btxt
0502 Computermedien$bc
0503 Online-Ressource$bcr
1100 2017$n[2017]
1130 cofz
1500 por
1505 $erda
2051 10.5752/P.2175-5841.2017v15n47p828
2240 BSZ: 494530510
3000 !494530561!Neto, Alberto Paulo$BVerfasserIn$4aut
3010 !257478272!Perondi, Ildo$BVerfasserIn$4aut
4000 Discursos religiosos e sociedade democrática$hAlberto Paulo Neto
4070 $v15$j2017$h47$p828-854
4085 $uhttp://periodicos.pucminas.br/index.php/horizonte/article/view/P.2175-5841.2017v15n47p828$xH$xR$zLF
4207 O artigo investiga a pertinência dos discursos religiosos para a construção da sociedade democrática. A contemporaneidade filosófica tem observado que as religiões podem contribuir para a realização do objetivo de fraternidade e solidariedade entre os cidadãos com distintas orientações axiológicas. A teoria do discurso de Jürgen Habermas analisa que as sociedades contemporâneas estão vivenciando o processo de pós-secularização e o ressurgimento das religiões na esfera pública. O filósofo alemão considera que as instituições religiosas têm o conteúdo normativo e a legitimidade que está ausente nas instituições políticas e nos atores políticos. As religiões mundiais se caracterizam pelas ações sociais e o incentivo à solidariedade aos seus fiéis. No nível pós-metafísico de fundamentação da forma política, os discursos religiosos podem motivar os cidadãos para a atitude comunicativa e o entendimento sobre as normas sociais que deverão reger a sociedade justa e inclusiva. Nesse sentido, a experiência de auto-esclarecimento das religiões sobre as suas doutrinas e princípios de fé poderá colaborar para o entendimento entre os cidadãos religiosos e não-religiosos. Por fim, a análise da experiência católica de autorreflexão sobre suas doutrinas e o relacionamento com as diversas religiões se tornou o exemplo de diálogo para as entidades religiosas no mundo secular.
4241 Enthalten in!337893861!Horizonte$x201700000150047172
5056 0
5520 |s|Democracia
5520 |s|Democracy
5520 |s|Discourse theory
5520 |s|Discursos religiosos
5520 |s|Estado de direito
5520 |s|Habermas
5520 |s|Habermas.
5520 |s|Human rights.
5520 |s|Religious discourses
5520 |s|Rule of law
5520 |s|Teoria do discurso
8910 $aixzom$bAutor maschinell zugeordnet

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//Sortierzeichen hinzufügen, vgl. https://github.com/UB-Mannheim/zotkat/files/137992/ARTIKEL.pdf

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N: TUIXTH:23-05-17 K: TUIXTH:23-05-17 Status: TUIXTH:23-05-17

0100 488914507
0500 Oorl

0501 Text$btxt
0502 Computermedien$bc
0503 Online-Ressource$bcr

1100 2016$n[2016]
1130 cofz
1500 eng
1505 $erda
2240 BSZ: 488914507

3000 !488914493!Husgafvel, Ville

4000 On the Buddhist roots of contemporary non-religious mindfulness practice$dMoving beyond sectarian and essentialist approaches$hVille Husgafvel
4070 $v52$j2016$h1$p87-126

4085 $uhttps://journal.fi/temenos/article/view/55371$xH$xR$zLF
4207 Mindfulness-based practice methods are entering the Western cultural mainstream as institutionalised approaches in healthcare, education, and other public spheres. The Buddhist roots of Mindfulness-Based Stress Reduction (MBSR) and comparable mindfulness-based programmes are widely acknowledged, together with the view of their religious and ideological neutrality. However, the cultural and historical roots of these contemporary approaches have received relatively little attention in the study of religion, and the discussion has been centred on Theravāda Buddhist viewpoints or essentialist presentations of ‘classical Buddhism’. In the light of historical and textual analysis it seems unfounded to hold Theravāda tradition as the original context or as some authoritative expression of Buddhist mindfulness, and there are no grounds for holding it as the exclusive Buddhist source of the MBSR programme either. Rather, one-sided Theravāda-based presentations give a limited and oversimplified picture of Buddhist doctrine and practice, and also distort comparisons with contemporary non-religious forms of mindfulness practice. To move beyond the sectarian and essentialist approaches closely related to the ‘world religions paradigm’ in the study of religion, the discussion would benefit from a lineage-based approach, where possible historical continuities and phenomenological similarities between Buddhist mindfulness and contemporary non-religious approaches are examined at the level of particular relevant Buddhist teachers and their lineages of doctrine and practice.

4241 Enthalten in!42401257X!Temenos$x201600000520001913

5056 0

5520 |s|Buddhism
5520 |s|meditation
5520 |s|mindfulness
5520 |s|Mindfulness-Based Stress Reduction
5520 |s|world religions paradigm

[ILN: 19] IXTHEO< Tü 135 >
E001 23-05-17 : l01
6999 23-05-17
7100 $BTü 135#$jn
7800 970122993
7900 23-05-17 12:16:49.000
7901 TUIXTH:23-05-17

8002 ixzs;ixzo