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Re: "Paste" what ever you have copied-and-pasted here

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kowalski702 is not online. kowalski702
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MOTHER *beep*ING CAR


OP, you're so silly!
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LyricLynx is hot af.
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you think your abs will get you friends?
thats ABSurd! they're hidden by your shirt!


new zealand's goodest oter | http://web.roblox.com/games/303539567/--
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TV SHOWS
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Four score and seven years ago our fathers brought forth on this continent a new nation, conceived in liberty, and dedicated to the proposition that all men are created equal.

Now we are engaged in a great civil war, testing whether that nation, or any nation so conceived and so dedicated, can long endure. We are met on a great battlefield of that war. We have come to dedicate a portion of that field, as a final resting place for those who here gave their lives that that nation might live. It is altogether fitting and proper that we should do this.

But, in a larger sense, we can not dedicate, we can not consecrate, we can not hallow this ground. The brave men, living and dead, who struggled here, have consecrated it, far above our poor power to add or detract. The world will little note, nor long remember what we say here, but it can never forget what they did here. It is for us the living, rather, to be dedicated here to the unfinished work which they who fought here have thus far so nobly advanced. It is rather for us to be here dedicated to the great task remaining before us—that from these honored dead we take increased devotion to that cause for which they gave the last full measure of devotion—that we here highly resolve that these dead shall not have died in vain—that this nation, under God, shall have a new birth of freedom—and that government of the people, by the people, for the people, shall not perish from the earth.


and then i got flamed by tumblr
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the d-bag with the lamborghini

lets all have another orange julius
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https://docs.google.com/document/d/1_NhFdYkx2OE9pv89WkB0bi4RiUEBl9-PPmOXWzKGR34/edit
Sorry
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no

( ͡° ͜ʖ ͡°) wanna wrestle?
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"0/10 it was pretty good" -IGN


"0/10 it was pretty good" -IGN
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.
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*points to dungeon* and this is where we paddy whack
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delicious popcorn
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“Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother's eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye.
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14 Nov 2015 09:55 PM
This article is about a general set of beliefs about existence. For other uses, see Religion (disambiguation).
"Religious" redirects here. For a member of a Catholic religious institute, see Religious (Catholicism).
Religions by country
Africa[show]
Asia[show]
Europe[show]
Middle East[show]
North America[show]
Oceania[show]
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Portal icon Religion portal
v t e
Part of a series on
Spirituality

Outline

Religion[show]
Traditional[show]
Modern[show]
Spiritual experience[show]
Influences

Western[show]
Orientalist[show]
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Other non-western[show]
Psychological[show]
Category
v t e
A religion is an organized collection of beliefs, cultural systems, and world views that relate humanity to an order of existence.[note 1] Many religions have narratives, symbols, and sacred histories that aim to explain the meaning of life, the origin of life, or the Universe. From their beliefs about the cosmos and human nature, people may derive morality, ethics, religious laws, or a preferred lifestyle.

Many religions may have organized behaviors, clergy, a definition of what constitutes adherence or membership, holy places, and scriptures. The practice of a religion may include rituals, sermons, commemoration or veneration (of a deity, gods, or goddesses), sacrifices, festivals, feasts, trances, initiations, funerary services, matrimonial services, meditation, prayer, music, art, dance, public service, or other aspects of human culture. Religions may also contain mythology.[1]

The word religion is sometimes used interchangeably with faith or set of duties;[2] however, in the words of Émile Durkheim, religion differs from private belief in that it is "something eminently social".[3] A global 2012 poll reports 59% of the world's population as "religious" and 23% as not religious, including 13% who are atheists, with a 9% decrease in religious belief from 2005.[4] Another 2015 poll similarly found that 22% of the world population are not religious, including 11% who were atheists.[5] On average, women are "more religious" than men.[6] Some people follow multiple religions or multiple religious principles at the same time, regardless of whether or not the religious principles they follow traditionally allow for syncretism.[7][8][9]

Contents [hide]
1 Etymology
2 Definitions
3 Theories
3.1 Origins and development
3.2 Social constructionism
3.3 Comparative religion
4 Types
4.1 Categories
4.2 Interfaith cooperation
5 Religious groups
5.1 Abrahamic
5.2 Iranian
5.3 Indian
5.4 East Asian religions
5.5 African traditional
5.6 Indigenous and folk
5.7 New religious movements
6 Issues
6.1 IQ and atheism in society
6.2 Economics
6.3 Health
6.4 Morality and religion
6.5 Violence
6.6 Law
6.7 Science
6.8 Animal sacrifice
7 Related forms of thought
7.1 Superstition
7.2 Myth
8 Secularism and irreligion
8.1 Criticism of religion
9 See also
10 References
10.1 Citations
10.2 Notes
11 Bibliography
12 Further reading
13 External links
Etymology
Main article: Religio (word)
Religion (from O.Fr. religion "religious community", from L. religionem (nom. religio) "respect for what is sacred, reverence for the gods",[10] "obligation, the bond between man and the gods"[11]) is derived from the Latin religiō, the ultimate origins of which are obscure. One possibility is an interpretation traced to Cicero, connecting lego "read", i.e. re (again) + lego in the sense of "choose", "go over again" or "consider carefully". Modern scholars such as Tom Harpur and Joseph Campbell favor the derivation from ligare "bind, connect", probably from a prefixed re-ligare, i.e. re (again) + ligare or "to reconnect", which was made prominent by St. Augustine, following the interpretation of Lactantius.[12][13] The medieval usage alternates with order in designating bonded communities like those of monastic orders: "we hear of the 'religion' of the Golden Fleece, of a knight 'of the religion of Avys'".[14]

In the ancient and medieval world, the etymological Latin root religio was understood as an individual virtue of worship, never as doctrine, practice, or actual source of knowledge.[15] The modern concept of "religion" as an abstraction which entails distinct sets of beliefs or doctrines is a recent invention in the English language since such usage began with texts from the 17th century due to the splitting of Christendom during the Protestant Reformation and more prevalent colonization or globalization in the age of exploration which involved contact with numerous foreign and indigenous cultures with non-European languages.[15] It was in the 17th century that the concept of "religion" received its modern shape despite the fact that ancient texts like the Bible, the Quran, and other ancient sacred texts did not have a concept of religion in the original languages and neither did the people or the cultures in which these sacred texts were written.[16] For example, the Greek word threskeia, which was used by Greek writers such as Herodotus and Josephus and is found in texts like the New Testament, is sometimes translated as "religion" today, however, the term was understood as "worship" well into the medieval period.[16] In the Quran, the Arabic word din is often translated as "religion" in modern translations, but up to the mid-1600s translators expressed din as "law".[16] Even in the 1st century AD, Josephus had used the Greek term ioudaismos, which some translate as "Judaism" today, even though he used it as an ethnic term, not one linked to modern abstract concepts of religion as a set of beliefs.[16] It was in the 19th century that the terms "Buddhism", "Hinduism", "Taoism", and "Confucianism" first emerged.[15] Throughout its long history, Japan had no concept of "religion" since there was no corresponding Japanese word, nor anything close to its meaning, but when American warships appeared off the coast of Japan in 1853 and forced the Japanese government to sign treaties demanding, among other things, freedom of religion, the country had to contend with this Western idea.[17]

According to the philologist Max Müller in the 19th century, the root of the English word "religion", the Latin religio, was originally used to mean only "reverence for God or the gods, careful pondering of divine things, piety" (which Cicero further derived to mean "diligence").[18][19] Max Müller characterized many other cultures around the world, including Egypt, Persia, and India, as having a similar power structure at this point in history. What is called ancient religion today, they would have only called "law".[20]

Many languages have words that can be translated as "religion", but they may use them in a very different way, and some have no word for religion at all. For example, the Sanskrit word dharma, sometimes translated as "religion", also means law. Throughout classical South Asia, the study of law consisted of concepts such as penance through piety and ceremonial as well as practical traditions. Medieval Japan at first had a similar union between "imperial law" and universal or "Buddha law", but these later became independent sources of power.[21][22]

There is no precise equivalent of "religion" in Hebrew, and Judaism does not distinguish clearly between religious, national, racial, or ethnic identities.[23] One of its central concepts is "halakha", sometimes translated as "law", which guides religious practice and belief and many aspects of daily life.

The use of other terms, such as obedience to God or Islam are likewise grounded in particular histories and vocabularies.[24]

Definitions
There are numerous definitions of religion and only a few are stated here. The typical dictionary definition of religion refers to a "belief in, or the worship of, a god or gods"[25] or the "service and worship of God or the supernatural".[26] However, writers and scholars have expanded upon the "belief in god" definitions as insufficient to capture the diversity of religious thought and experience.

Peter Mandaville and Paul James define religion as "a relatively-bounded system of beliefs, symbols and practices that addresses the nature of existence, and in which communion with others and Otherness is lived as if it both takes in and spiritually transcends socially-grounded ontologies of time, space, embodiment and knowing".[27] This definition is intended, they write, to get away from the modernist dualisms or dichotomous understandings of immanence/transcendence, spirituality/materialism, and sacredness/secularity.


Urarina shaman, Peru, 1988
Edward Burnett Tylor defined religion as "the belief in spiritual beings".[28] He argued, back in 1871, that narrowing the definition to mean the belief in a supreme deity or judgment after death or idolatry and so on, would exclude many peoples from the category of religious, and thus "has the fault of identifying religion rather with particular developments than with the deeper motive which underlies them". He also argued that the belief in spiritual beings exists in all known societies.

The anthropologist Clifford Geertz defined religion as a "system of symbols which acts to establish powerful, pervasive, and long-lasting moods and motivations in men by formulating conceptions of a general order of existence and clothing these conceptions with such an aura of factuality that the moods and motivations seem uniquely realistic."[29] Alluding perhaps to Tylor's "deeper motive", Geertz remarked that "we have very little idea of how, in empirical terms, this particular miracle is accomplished. We just know that it is done, annually, weekly, daily, for some people almost hourly; and we have an enormous ethnographic literature to demonstrate it".[30] The theologian Antoine Vergote also emphasized the "cultural reality" of religion, which he defined as "the entirety of the linguistic expressions, emotions and, actions and signs that refer to a supernatural being or supernatural beings"; he took the term "supernatural" simply to mean whatever transcends the powers of nature or human agency.[31]

The sociologist Durkheim, in his seminal book The Elementary Forms of the Religious Life, defined religion as a "unified system of beliefs and practices relative to sacred things".[32] By sacred things he meant things "set apart and forbidden—beliefs and practices which unite into one single moral community called a Church, all those who adhere to them". Sacred things are not, however, limited to gods or spirits.[note 2] On the contrary, a sacred thing can be "a rock, a tree, a spring, a pebble, a piece of wood, a house, in a word, anything can be sacred".[33] Religious beliefs, myths, dogmas and legends are the representations that express the nature of these sacred things, and the virtues and powers which are attributed to them.[34]

In his book The Varieties of Religious Experience, the psychologist William James defined religion as "the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine".[35] By the term "divine" James meant "any object that is godlike, whether it be a concrete deity or not"[36] to which the individual feels impelled to respond with solemnity and gravity.[37]

Echoes of James' and Durkheim's definitions are to be found in the writings of, for example, Frederick Ferré who defined religion as "one's way of valuing most comprehensively and intensively".[38] Similarly, for the theologian Paul Tillich, faith is "the state of being ultimately concerned",[39] which "is itself religion. Religion is the substance, the ground, and the depth of man's spiritual life."[40] Friedrich Schleiermacher in the late 18th century defined religion as das schlechthinnige Abhängigkeitsgefühl, commonly translated as "a feeling of absolute dependence".[41] His contemporary Hegel disagreed thoroughly, defining religion as "the Divine Spirit becoming conscious of Himself through the finite spirit."[42]

When religion is seen in terms of "sacred", "divine", intensive "valuing", or "ultimate concern", then it is possible to understand why scientific findings and philosophical criticisms (e.g. Richard Dawkins) do not necessarily disturb its adherents.[43]

An increasing number of scholars have expressed reservations about ever defining the "essence" of religion.[44] They observe that the way we use the concept today is a particularly modern construct that would not have been understood through much of history and in many cultures outside the West (or even in the West until after the Peace of Westphalia).[45]

Theories
Main article: Theories of religion
Origins and development

The Yazılıkaya sanctuary in Turkey, with the twelve gods of the underworld
The origin of religion is uncertain. There are a number of theories regarding the subsequent origins of religious practices.

According to anthropologists John Monaghan and Peter Just, "Many of the great world religions appear to have begun as revitalization movements of some sort, as the vision of a charismatic prophet fires the imaginations of people seeking a more comprehensive answer to their problems than they feel is provided by everyday beliefs. Charismatic individuals have emerged at many times and places in the world. It seems that the key to long-term success – and many movements come and go with little long-term effect – has relatively little to do with the prophets, who appear with surprising regularity, but more to do with the development of a group of supporters who are able to institutionalize the movement."[46]

The development of religion has taken different forms in different cultures. Some religions place an emphasis on belief, while others emphasize practice. Some religions focus on the subjective experience of the religious individual, while others consider the activities of the religious community to be most important. Some religions claim to be universal, believing their laws and cosmology to be binding for everyone, while others are intended to be practiced only by a closely defined or localized group. In many places religion has been associated with public institutions such as education, hospitals, the family, government, and political hierarchies.[47]

Anthropologists John Monoghan and Peter Just state that, "it seems apparent that one thing religion or belief helps us do is deal with problems of human life that are significant, persistent, and intolerable. One important way in which religious beliefs accomplish this is by providing a set of ideas about how and why the world is put together that allows people to accommodate anxieties and deal with misfortune."[47]

Social constructionism
One modern academic theory of religion, social constructionism, says that religion is a modern concept that suggests all spiritual practice and worship follows a model similar to the Abrahamic religions as an orientation system that helps to interpret reality and define human beings.[48] Among the main proponents of this theory of religion are Daniel Dubuisson, Timothy Fitzgerald, Talal Asad, and Jason Ānanda Josephson. The social constructionists argue that religion is a modern concept that developed from Christianity and was then applied inappropriately to non-Western cultures.

Daniel Dubuisson, a French anthropologist, says that the idea of religion has changed a lot over time and that one cannot fully understand its development by relying on consistent use of the term, which "tends to minimize or cancel out the role of history".[49] "What the West and the history of religions in its wake have objectified under the name 'religion'", he says, " is ... something quite unique, which could be appropriate only to itself and its own history."[49] He notes that St. Augustine's definition of religio differed from the way we used the modern word "religion".[49]

Dubuisson prefers the term "cosmographic formation" to religion. Dubuisson says that, with the emergence of religion as a category separate from culture and society, there arose religious studies. The initial purpose of religious studies was to demonstrate the superiority of the "living" or "universal" European world view to the "dead" or "ethnic" religions scattered throughout the rest of the world, expanding the teleological project of Schleiermacher and Tiele to a worldwide ideal religiousness.[50] Due to shifting theological currents, this was eventually supplanted by a liberal-ecumenical interest in searching for Western-style universal truths in every cultural tradition.[51]

According to Fitzgerald, religion is not a universal feature of all cultures, but rather a particular idea that first developed in Europe under the influence of Christianity.[52] Fitzgerald argues that from about the 4th century CE Western Europe and the rest of the world diverged. As Christianity became commonplace, the charismatic authority identified by Augustine, a quality we might today call "religiousness", exerted a commanding influence at the local level. As the Church lost its dominance during the Protestant Reformation and Christianity became closely tied to political structures, religion was recast as the basis of national sovereignty, and religious identity gradually became a less universal sense of spirituality and more divisive, locally defined, and tied to nationality.[53] It was at this point that "religion" was dissociated with universal beliefs and moved closer to dogma in both meaning and practice. However, there was not yet the idea of dogma as a personal choice, only of established churches. With the Enlightenment religion lost its attachment to nationality, says Fitzgerald, but rather than becoming a universal social attitude, it now became a personal feeling or emotion.[54]

Asad argues that before the word "religion" came into common usage, Christianity was a disciplina, a "rule" just like that of the Roman Empire. This idea can be found in the writings of St. Augustine (354–430). Christianity was then a power structure opposing and superseding human institutions, a literal Kingdom of Heaven. It was the discipline taught by one's family, school, church, and city authorities, rather than something calling one to self-discipline through symbols.[55]

These ideas are developed by S. N. Balagangadhara. In the Age of Enlightenment, Balagangadhara says that the idea of Christianity as the purest expression of spirituality was supplanted by the concept of "religion" as a worldwide practice.[56] This caused such ideas as religious freedom, a reexamination of classical philosophy as an alternative to Christian thought, and more radically Deism among intellectuals such as Voltaire. Much like Christianity, the idea of "religious freedom" was exported around the world as a civilizing technique, even to regions such as India that had never treated spirituality as a matter of political identity.[57]

More recently, in The Invention of Religion in Japan, Josephson has argued that while the concept of "religion" was Christian in its early formulation, non-Europeans (such as the Japanese) did not just acquiesce and passively accept the term's meaning. Instead they worked to interpret "religion" (and its boundaries) strategically to meet their own agendas and staged these new meanings for a global audience.[58] In nineteenth century Japan, Buddhism was radically transformed from a pre-modern philosophy of natural law into a "religion," as Japanese leaders worked to address domestic and international political concerns. In summary, Josephson argues that the European encounter with other cultures has led to a partial de-Christianization of the category religion. Hence "religion" has come to refer to a confused collection of traditions with no possible coherent definition.[59]


Confucianism, Taoism, and Buddhism are one, a painting in the litang style portraying three men laughing by a river stream, 12th century, Song dynasty
George Lindbeck, a Lutheran and a postliberal theologian (but not a social constructionist), says that religion does not refer to belief in "God" or a transcendent Absolute, but rather to "a kind of cultural and/or linguistic framework or medium that shapes the entirety of life and thought ... it is similar to an idiom that makes possible the description of realities, the formulation of beliefs, and the experiencing of inner attitudes, feelings, and sentiments."[60]

Comparative religion
Main article: Comparative religion
Nicholas de Lange, Professor of Hebrew and Jewish Studies at Cambridge University, says that "The comparative study of religions is an academic discipline which has been developed within Christian theology faculties, and it has a tendency to force widely differing phenomena into a kind of strait-jacket cut to a Christian pattern. The problem is not only that other 'religions' may have little or nothing to say about questions which are of burning importance for Christianity, but that they may not even see themselves as religions in precisely the same way in which Christianity sees itself as a religion."[61]

Types
Further information: History of religions

A map of major denominations and religions of the world
Categories
Some scholars classify religions as either universal religions that seek worldwide acceptance and actively look for new converts, or ethnic religions that are identified with a particular ethnic group and do not seek converts.[62] Others reject the distinction, pointing out that all religious practices, whatever their philosophical origin, are ethnic because they come from a particular culture.[63][64][65]

In the 19th and 20th centuries, the academic practice of comparative religion divided religious belief into philosophically defined categories called "world religions." However, some recent scholarship has argued that not all types of religion are necessarily separated by mutually exclusive philosophies, and furthermore that the utility of ascribing a practice to a certain philosophy, or even calling a given practice religious, rather than cultural, political, or social in nature, is limited.[57][66][67] The current state of psychological study about the nature of religiousness suggests that it is better to refer to religion as a largely invariant phenomenon that should be distinguished from cultural norms (i.e. "religions").[68]

Some academics studying the subject have divided religions into three broad categories:

world religions, a term which refers to transcultural, international faiths;
indigenous religions, which refers to smaller, culture-specific or nation-specific religious groups; and
new religious movements, which refers to recently developed faiths.[69]
Interfaith cooperation
Because religion continues to be recognized in Western thought as a universal impulse, many religious practitioners have aimed to band together in interfaith dialogue, cooperation, and religious peacebuilding. The first major dialogue was the Parliament of the World's Religions at the 1893 Chicago World's Fair, which remains notable even today both in affirming "universal values" and recognition of the diversity of practices among different cultures. The 20th century has been especially fruitful in use of interfaith dialogue as a means of solving ethnic, political, or even religious conflict, with Christian–Jewish reconciliation representing a complete reverse in the attitudes of many Christian communities towards Jews.

Recent interfaith initiatives include "A Common Word", launched in 2007 and focused on bringing Muslim and Christian leaders together,[70] the "C1 World Dialogue",[71] the "Common Ground" initiative between Islam and Buddhism,[72] and a United Nations sponsored "World Interfaith Harmony Week".[73][74]

Religious groups
Main article: Major religious groups
Further information: Organized religion
The list of still-active religious movements given here is an attempt to summarize the most important regional and philosophical influences on local communities, but it is by no means a complete description of every religious community, nor does it explain the most important elements of individual religiousness.

The five largest religious groups by world population, estimated to account for 5.8 billion people and 84% of the population, are Christianity, Islam, Buddhism, Hinduism (with the relative numbers for Buddhism and Hinduism dependent on the extent of syncretism) and traditional folk religion.

Five largest religions 2010 (billion)[75] 2010 (%) 2000 (billion)[76][77] 2000 (%) Demographics
Christianity 2.2 32% 2.0 33% Christianity by country
Islam 1.6 23% 1.2 19.6% Islam by country
Hinduism 1.0 15% 0.811 13.4% Hinduism by country
Buddhism 0.5 7% 0.360 5.9% Buddhism by country
Folk religion 0.4 6% 0.385 6.4%
Total 5.8 84% 4.8 78.3%
Abrahamic
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