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Karl marx theory of religion
Marx's conflict theory
The relationship between social and religion
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1. Identify what conclusions can be drawn regarding the association between religion and social class, race and gender. It appears from the datasheets provided, that Protestants are about the same across all classes. It is the largest religion in the US, a slight difference as you go down the socioeconomic ladder the numbers get higher. Catholics are the second largest group with slightly higher numbers in the middle & working class. There are more Atheists than Jews it shows, with an overwhelming majority of Jews are in the upper class. (Data Sheets) The same data reveals that Black people are almost all Protestants along with a majority of Whites. The majority of Catholic worshipers listed as other, I assume that means anyone who is not …show more content…
He attributes “Social Solidarity” or “Collective conscience” to religion. He says it gives us our “Skeleton of thought” and affects the way we see our entire world time, space, cause and effect. (Conley 594) Weber gave us his “Iron cage” concept, attributed to Capitalist ideals of the Protestants. If one is a Protestant with a strong work ethic chances are he will be prosperous and be in a higher class. The networking involved in church life also can enhance one’s class. I propose that it is easier for one’s social class to determine their religion; than for their religion to determine their …show more content…
For others it is the need to blame an evil entity for the bad things that happen; if you have evil you must have good as well. In modern times with all of our science, explaining many of what seemed miraculous in the past, one would think religion would be less popular. It seems however, religion is now more wide spread than ever before. Marx’s “Conflict Theory” lead him to believe that if workers could see the truth of how they were being dupped, they would rebel and over throw the oppressors. (Conley 590) Weber believed that the writings of Ben Franklin were the basis for the Protestant work ethic, saying it conveyed the “Spirit of Capitalism”. Protestants felt they must give God a good day’s work. Capitalism turned out not to need God, it worked just fine without the evolvement of religion. As he states in his “Iron cage” theory though Capitalism, once unleashed would keep us all trapped in the rat race gaining just to gain. (Conley 593) This is a good place to talk about the relationship between religion and class. The upper class would surely be the ones Marx thought workers would rebel against, since they are the owners of industry. Middle and working classes needed religion to give them something to look forward to in the afterlife. Women and minority groups have another reason altogether for religion in their lives. They too needed
“About 270,000 religious congregations in the US have combined annual revenue of $80 billion. Slightly more than 50 percent of Americans belong to a religious congregation. In terms of membership, the largest faiths in the US are Catholic (about 25 percent of the population); Baptist (16 percent); Methodist (7 percent); Lutheran (5 percent); Presbyterian (3 percent); Pentecostal (2 percent); and Episcopalian (2 percent). Church membership statistics are notoriously unreliable.”(Hoover’s 2008)
The major divisions of the Protestantism are Baptist, Presbyterians, Anglicans, Methodist, Lutheranism, Unitarianism, and Quakers (www.encyclopedia.com). Even the very first Protestant Reformers were unable to maintain a unity of faith or purpose. The divisions of Protestantism are just an example of the continued fragmentation of the churches. The tendency towards this divineness is a strength to the Protestantism religion.
in common. Italian Americans mainly practice the Catholic religion and the African-Americans mainly practice the Christian religion. Even though these are two different religions, they depict generally the same principles. Christians and Catholics have an immense faith in the Father and the Son. Both of these religions are the same.
[10] “Geographic Distribution of Religious Centers in the U.S” Committee on the Study of Religion. Harvard University, Jan. 2002. http://www.plurarlism.org/resources/statistics/distribution.php
A recent survey done by the PEW research center also found that the American Catholics viewed European Catholics as not as conservative as the Americans.
Now the struggle theorizers believe that religion was a routine urbanized to coerce people and is not good for humans. Restrictions were set for the people as an emblem of control where as they had to be governed by certain doctrines Marx thought. Correspondingly the functionalist felt that religion met all human wants and act as an expressive comfort to the
...stants such as; the Jewish and Muslims who had completely different experiences. Unlike Catholics, endured persecution for their faith and disparate Protestants were not later recognized as accepted religions making it difficult and almost impossible to practice their religions publicly.
De Vaus, David, and Ian McAllister. “Gender differences in Religion: A Test of the Structural
More than one out of five people who were raised as Catholics leave their church nine percent go to Protestantism, four percent to the cults, and nine percent don't have any religious interest (Scalon and Greely, 2003). Catholics who convert to Protestantism are more devoted, more moral, less anticlerical, and are more Protestant than those who remain Catholic (Scalon and Greely, 2003). Some data shows that the religious affiliation are unstable (Scalon and Greely, 2003). "Seventy- one percent of Brazilians are Catholic, eleven percent are Protestant... eleven percent have no religious affiliation but believe in God... six percent belong to cults... and less than one percent say that they do not have a religious affiliation and do not believe in God" (Scalon and Greely, 2003). Are these reasons the same for the rest of the
Max Weber’s work The Protestant Ethic and the Spirit of Capitalism is arguably one of the most important works in all of sociology and social theory, both classical and modern. In the decades since its inception, this work has gone on to influence generations of social scientists with its analysis of the effect of Protestantism on the development of modern industrial capitalism. This work, examining such broad topics as religion, economics, and history, is not only an interesting and insightful look into the history of the development of capitalism, but a major work in laying a foundation for future works of social theory.
However, religion is also considered as an upwards force in which “forms human thought and behaviour and frames the way in which individuals and society interact.”
During the European industrialization, theorist Émile Durkheim was the first to analyze religion in terms of societal impact. Durkheim defined religion as a “unified system of beliefs and practices relative to sacred things” (Keirns, N. et al, p. 337, 2012). In terms of society, Durkheim overall believed that religion is about community: It binds people together (social cohesion), promotes behavior consistency (social control), and offers strength for people during life’s tribulations (meaning and purpose) (Keirns, N. et al, p. 337, 2012). He held that the source of religion is the collective mind-set of society and that this cohesive bond of social order resulted from common values in a society (Keirns, N. et al, p. 337, 2012). Additionally, he contended that these values need to be maintained to sustain social stability (Keirns, N. et al, p. 337,
The sociological approach looks at religious belief and practice in relation to the society. Sociologists are interested in two themes, the centrality of religion in society and the diversity of forms it inhabits (Hamilton 1995/2001:1). It regards religion as a social fact subject to empirical observation, which produces empirical evidence (Dillon 2003:7). The sociology of religion is a product of the enlightenment, from which it inherited a tendency to dismiss religion as incompatible with rationality (Dillon 2003:6). This dismissal has had significant impact on the attitude towards religion and it is the basis for the most influential paradigm in the history of the field; secularisation. The secularisation theory claims that religion is or will be on the decrease in society. So profound was its impact that modern sociology often aims to account for the continued presence of religion in society and has generally held a rather negative view of religion as being an unworthy subject of study(Davies 2007:2).
Marx saw religion as an evil that existed in society and that it brought down all the people that believed in that religion. Marx said that, ?It [religion] is the opium of the people,?[1] and in saying this, Marx meant that religion was contagious on society. Once the society had a taste for the religion, they became totally engulfed it in, and then they do not want to get out of that way of live because they see it as a good way to live. Then even if people wanted to get out of the religion it was hard to get out because the whole society had already been infected by the ?opium.?
Society’s stock of social capital can come from multiple sources, including both individual level factors such as, age, level of education, gender, financial and marital status, and country level factors like, country’s wealth, income inequality, governance quality, shared history. However, the contribution of religion is one of the less explored topic among the sources of social capital. It was Tocqueville who first recognised the religious life as an important contributor to civil society and associational life. For him, associational life is essential for well-being of democracy and protection of individual liberty. Religious associational life, though not explicitly political