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Papers Related to Public Value - Religion Category - Most Cited All Time and in the Last 10 Years Authors Year Title Pilgrimage and world renewal - a study of Davis, W. 1984 religion and social values in tokugawa, Japan .2. Religion and public values - Martin, most cited articles all time 1985 a catholic-protestant D.A. contrast Boundaries dimly perceived - law, religion, Hiers, R. 1991 education, and the common good - Mooney, C. F. Religion as social Niles, F.C. 2004 capital:producing the common good most cited articles in recent 10 years most cited articles in recent 10 years Religion, terrorism and Berman, 2008 public goods: testing the E. club model Journal, issue, volume, page# History of Religions, 71(2), pp. 118-118 Review of Religious Research, 26(4), pp. 313-331 Journal of Religion, 71(4), pp. 603-604 Journal for the Scientific Study of Religion, 43(3), pp. 460-461 Journal of Public Economics, 92(10-11), pp. 1942-1967 Abstract The argument concerns the contrast between Protestant and Roman Catholics societies with respect to a whole range of public values. It lays stress on the comprehensive nature of Catholic social bonding and the attempt to provide an inclusive environment, together with Catholic parties and unions. Catholic iconography provides an expression of the conscience collective which is more explicit, tactile and ecclesiastical. Protestant iconography leans more on the analogy of society with Israel. Beyond that the Protestant norms pendant on that iconography are less clearly articulated than Catholic norms and tend to be worked out either by drawing on non-Christian systems (e.g. Stoicism) or by purely individual initiative. One consequence is that Protestant action in the social field is inclined to lose the explicit label marking its religious origins, to lack dogmatic coherence and to operate by the creation of moral cultures and transformations of cultural motifs. It is also argued that the massive nature of the Catholic social pressure precipitates an intense conflict with the enlightenment and liberalism, whereas in Protestant cultures liberalism and Protestantism eventually coalesce. A subsection of the argument concerns those conflict situations where rival expressions of the Can rational models, once theological explanations are discredited, explain why certain radical religious rebels are so successful in perpetrating suicide attacks? The fundamental barrier to success turns out not to be recruiting suicide attackers; there is a rational basis for volunteering. Rather, the barrier is the danger of other operatives defecting. A club model, portraying voluntary religious organizations as efficient providers of local public goods, explains how they weed out potential defectors by requiring sacrifices as signals of commitment. They are thereby able to succeed in risky terrorist attacks. The model has testable implications for tactic choice and damage achieved by clubs and other rebel organizations. Data spanning a half-century on both terrorists and civil war insurgents, much from Middle East sources and Israel/Palestine, reveal that: a) missions organized by radical religious clubs that provide benign local public goods are both more lethal and are more likely to be suicide attacks than missions organized by other terrorist groups with similar aims and theologies; and b) suicide attacks are chosen when targets are "hard," i.e., difficult to destroy. Our results suggest benign tactics to counter radical religious terrorism and insurgency.
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