Geertz Religion Analysis
analytical Essay
1024 words
Geertz defines religion as ‘(1) a system of symbols which acts to (2) establish powerful, pervasive, and long-lasting moods and motivations in men by (3) formulating conceptions of a general order of existence and (4) clothing these conceptions with such an aura of factuality that (5) the moods and motivations seem uniquely realistic.’ In this essay, I will focus on the Geertz’s idea, and Asad’s subsequent critique, of symbols. (Geertz, Clifford, and Michael Banton. "Religion as a cultural system." (1966).)
Firstly, we must define what symbol means in terms of Geertz’s work. A symbol is a concrete version of an abstract concept, it may contain ideas, abstractions from experiences, hopes. For Geertz, symbols are in all perspectives of life (religion, science, common-sense etc.). These symbols are formed into sets which then become culture patterns, and these culture patterns affect people’s views and cause people to act in particular ways. This can be seen, for example, in a Christian society, where symbols such as the Christian cross, doves and fishes all come together to create a culture
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In this essay, the author
- Explains that geertz defines religion as a system of symbols which acts to establish powerful, pervasive, and long-lasting moods and motivations in men.
- Explains geertz's definition of symbol as a concrete version of an abstract concept, which may contain ideas, abstractions from experiences, hopes.
- Argues that humans are heavily reliant on, and shaped by, culture. geertz believes that religious symbols become models of reality whilst simultaneously being models for reality.
- Analyzes how talal asad disagrees with geertz on many fronts, including his definition of symbols, which is a set of relationships between objects and events uniquely brought together as concepts.
- Analyzes how asad uses the example of st. augustine to disprove geertz's idea that religious symbols are the key attribute in creating religious belief.
- Explains that religious symbols become dominant through discourse. discourse is transmitted through generations, cultural elements of religion are also passed through family and communities.
- Analyzes how asad argues that religious symbols cannot be discussed without thinking about non-religious symbols because power permeates both types of symbols and they both play a crucial part in shaping one’s belief.
- Analyzes how asad's point is that geertz underestimates the force of other factors when considering religious symbols.
- Opines that geertz places huge emphasis on the problem of meaning and its consequences for religion and religious symbols. asad critiques him for attempting to generalize all religions.
In placing all importance in religious symbols, Geertz does not account for any social, historical, political or economical factors which may influences one’s life, world-view and belief system. Geertz essentially argues that religious symbols create belief, but Asad denies this, arguing instead that religious symbols only serve as a catalyst for belief. Thus, because social conditions will differ from culture to culture, Asad believes it is pointless to try and find common ground between all religions. Instead he insists that looking at historical facts, which may gives us an insight into the kind of institutions and ideologies were present at the time to allow a certain way of belief to become prominent, is the preferable way of studying
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