Research into the Religiosity of Academic Youth in the Years 1988 – 1998 – 2005 – 2017
Edited By Sławomir H. Zaręba and Marcin Zarzecki
Among young people, symptoms of social change emerge in a multiple manner. This observation by Karl Mannheim inspired the concept of the survey of social and religious attitudes conducted by the integrated research team of employees of the Department of Sociology of Religion in the Institute of Sociology at Cardinal Stefan Wyszyński University in Warsaw and Institute for Catholic Church Statistics SAC. The title of the book is an intentional reference to the concept of social constructionism. This idea manifests itself in the subjective function of participants of an interaction who reconstruct social contexts in the course of the interaction on the basis of symbolic meanings. The conducted survey is a diachronic measurement with statistical time series of the years 1988 – 1998 – 2005 – 2017. The survey uses the research tool in which dimensions were primarily established by Charles Glock and Rodney Stark and a community component by Ohio Fukuyama. The term ‘global profession of faith’ was introduced by French sociologists Louis Dingemans and Jean Rémy to describe motivation and dynamics of changes of one’s individual religiousness and identification of individuals with religious group of reference. In this survey of social and religious attitudes of young university students, religiousness dimensions adopted by forms of activity on the Internet were added to the research tool.
Moral profiles and religious affiliations of academic youth
Abstract: The moral profiles of academic youth are constructed on the dominant conviction, in this environment, that the roots of good and evil co-create the moral condition of man. Those young people who are more intensely involved in religious practice, who aver a deep faith, clearly emphasise the presence of the roots of goodness within the personality of each human, revealed in their attitude, behaviour, and cultural creations. The most important source of solving dilemmas, moral conflicts, and the final instance of legitimising decisions is one’s own conscience. The author presents the argument that it is that content which forms the axiological profile of one’s own conscience which becomes a moral and social problem, and not the prescribed roles and meaning in individually constructed life projects. Recognised by almost half of those questioned, the most important duty of a Catholic, consequent on affiliation to the Catholic Church, is love of one’s neighbour or building good emotional relationships with people. The perception of the primary commandment of love of God, recorded in the Decalogue, is more clearly marked among those who describe themselves as having a deep faith as well as systematically taking part in Catholic practice. Obedience to the Church, recognised as the duty of a Catholic, is marginally accepted, as is participation in religious practices. The model of church religiosity has a low level of acceptance within the environment of academic youth. The moral profile of the academic environment remains in a certain relation to the religious...
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