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This open access volume features a data-rich portrait of what young
adults think about the world. It collects the views of students in
higher education from various cultural regions, religious
traditions, linguistic groups, and political systems. This will
help readers better understand a generation that will soon rise to
power and influence. The analysis focuses on 12 countries. These
include Canada, China, Finland, Ghana, India, Israel, Peru, Poland,
Russia, Sweden, Turkey, and the USA. It employs a mixed-methods
approach, invested in the study of an individual's views and values
using state-of-the-art methodology, including the innovative Faith
Q-sort. This instrument is new to the field and developed for
assessing the entanglement of subjective views and personal
beliefs. The study also incorporates a comprehensive values survey
as well as other survey tools that look into people's social
capital, media use, social values alignment, and subjective
well-being. Each chapter is co-authored by an international team of
scholars with research interest in the particular topic. The
rationale for this principle is the need to engage individuals from
different cultural backgrounds, scholarly disciplines, and
methodological and substantive competences. In the end, this
innovative approach presents an informed, empirically grounded
analysis of the values and worldviews of the future generation. It
sheds an important light on how changes in the religious landscape
are intertwined with broad and diffuse processes of socio-economic
and global cultural change.
This open access volume features a data-rich portrait of what young
adults think about the world. It collects the views of students in
higher education from various cultural regions, religious
traditions, linguistic groups, and political systems. This will
help readers better understand a generation that will soon rise to
power and influence. The analysis focuses on 12 countries. These
include Canada, China, Finland, Ghana, India, Israel, Peru, Poland,
Russia, Sweden, Turkey, and the USA. It employs a mixed-methods
approach, invested in the study of an individual's views and values
using state-of-the-art methodology, including the innovative Faith
Q-sort. This instrument is new to the field and developed for
assessing the entanglement of subjective views and personal
beliefs. The study also incorporates a comprehensive values survey
as well as other survey tools that look into people's social
capital, media use, social values alignment, and subjective
well-being. Each chapter is co-authored by an international team of
scholars with research interest in the particular topic. The
rationale for this principle is the need to engage individuals from
different cultural backgrounds, scholarly disciplines, and
methodological and substantive competences. In the end, this
innovative approach presents an informed, empirically grounded
analysis of the values and worldviews of the future generation. It
sheds an important light on how changes in the religious landscape
are intertwined with broad and diffuse processes of socio-economic
and global cultural change.
Post-Materialist Religion discusses the transformations of the
individual's worldview in contemporary modern societies, and the
role general societal value change plays in these. In doing so,
Mika Lassander brings into conversation sociological theories of
secularisation and social-psychological theories of interpersonal
relations, the development of morality, and the nature of basic
human values. The long-term decline of traditional religiosity in
Europe and the emerging ethos that can be described as post-secular
have brought religion and values back into popular discussion. One
important theme in these discussions is about the links between
religion and values, with the most common assumption being that
religions are the source of individuals' values. This book argues
for the opposite view, suggesting that religions, or people's
worldviews in general, reflect the individual's priorities. Mika
Lassander argues that the transformation of the individual's
worldview is a direct consequence of the social and economical
changes in European societies since the Second World War. He
suggests that the decline of traditional religiosity is not an
indication of linear secularisation or of forgetting traditions,
but an indication of the loss of relevance of some aspects of the
traditional institutional religions. Furthermore, he argues that
this is not an indication of the loss of ethical value base, but,
rather, a change in the value base and consequently the
transformation of the legitimating framework of this value base.
Post-Materialist Religion discusses the transformations of the
individual's worldview in contemporary modern societies, and the
role general societal value change plays in these. In doing so,
Mika Lassander brings into conversation sociological theories of
secularisation and social-psychological theories of interpersonal
relations, the development of morality, and the nature of basic
human values. The long-term decline of traditional religiosity in
Europe and the emerging ethos that can be described as post-secular
have brought religion and values back into popular discussion. One
important theme in these discussions is about the links between
religion and values, with the most common assumption being that
religions are the source of individuals' values. This book argues
for the opposite view, suggesting that religions, or people's
worldviews in general, reflect the individual's priorities. Mika
Lassander argues that the transformation of the individual's
worldview is a direct consequence of the social and economical
changes in European societies since the Second World War. He
suggests that the decline of traditional religiosity is not an
indication of linear secularisation or of forgetting traditions,
but an indication of the loss of relevance of some aspects of the
traditional institutional religions. Furthermore, he argues that
this is not an indication of the loss of ethical value base, but,
rather, a change in the value base and consequently the
transformation of the legitimating framework of this value base.
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