作为抵抗武器的 "精神 "巫术和魔法 2.0:新运动的出现?

IF 1 3区 哲学 0 RELIGION
Lionel Obadia
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引用次数: 0

摘要

在二十世纪和二十一世纪之交,宗教的面貌和信仰的动力被几场运动所重塑。一方面是当代社会中 "魔法的回归 "和现代巫术的兴起,另一方面则是 "灵性 "形式的兴起和扩展。这两场运动都以特定的方式展现了神圣的新面貌,通常被社会科学、人文科学和宗教研究认为是相互孤立的,但它们之间却有明显的交叉。因此,现代巫术变得更加 "灵性",而灵性在某种程度上也变得更加 "巫性"。本文以新兴的 "魔法抵抗运动 "和 "女巫 2.0 "运动为例,旨在说明在高度数字化的背景下,政治和赋权问题促进了这两个运动的交叉融合。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
‘Spiritual’ witchcraft and magic 2.0 as weapons of resistance: The emergence of a new movement?
At the turn of the twentieth and twenty-first centuries, the landscape of religions and the dynamics of beliefs are reshaped by several movements. On one side, a ‘return of magic’ in contemporary societies and the rise of a modern witchcraft, and in parallel, and on another side, the rise and expansion of forms of ‘spirituality’. These two movements, both featuring in a specific manner the new face of the sacred, are often considered isolated from each other by social sciences and humanities, and religious studies, they, however, significantly crossover. As a result, modern witchcraft is turning more ‘spiritual’, whereas spirituality is – to a certain extent – becoming more ‘witchy’. With reference to the empirical examples of the emerging movements Magic for resistance and Witches 2.0, this article aims at demonstrating that the issue of politics and empowerment facilitate the cross-fertilization of the two movements in the context of high digitization.
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来源期刊
Social Compass
Social Compass Multiple-
CiteScore
2.30
自引率
11.10%
发文量
27
期刊介绍: Social Compass is a fully peer reviewed international journal that publishes original research and review articles on the sociology of religion. It aims to reflect the wide variety of research being carried out by sociologists of religion in all countries. Part of each issue consists of invited articles on a particular theme; for the unthemed part of the journal, articles will be considered on any topic that bears upon religion in contemporary societies. Issue 2 each year contains selected papers from the biennial conferences of the International Society for the Sociology of Religion (ISSR). Readers are also invited to contribute to the Forum section.
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