Religion, as defined by the High Court of Australia, is ‘a complex of beliefs and practices which point to a set of values and an understanding of the meaning of existence’ (Australian Bureau of Statistics 2005) and can be studied either substantively or functionally (Berger 1974:126). Substantive studies of religion fall predominantly in the realm of theology and are more concerned with defining religious beliefs; their historical accuracy; and the existence of supernatural entities (Holmes, Hughes & Julian 2007:425). Sociology however, concerns itself primarily with the relationship between religion and society, examining religion as a social construction (Van Krieken et al. 2010:350-1) and concerned only with the substance of religious beliefs to the extent that they impact societies behaviours (Holmes, Hughes & Julian 2007:426). This functional exposition forms the foundation for Durkheim, Marx and Weber’s sociology of religion explored within this essay. Each theory will be examined in regards to the role religion plays within society and illustrated with an example of religious belief or practice. Examples utilised are predominantly Western constructs of religion, as the three main theorists each originated from Europe, and as such, their theories encompass predominantly Western ideology. Religion’s innate nature to provide impetus for or impediment to social change will be addressed, concluding that it is both a conservative and innovative force in social life.
Emile Durkheim postulated that religion originated in society, and could therefore only be explained by studying society (Morrison 2006:236). Studies conducted from secondary sources of totemism in preliterate Indigenous Australian Arunta, Luritja and Urabu...
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Emile Durkheim As An Idealist In "Elementary Forms Of The Religion Life" Durkheim's most important rationale in The Elementary Forms was to explain and clarify the generally primordial religious conviction identified by man. However, his focus as a consequence irk a number of outside connection for historians as his fundamental rationale went distinctly ahead of the modernization of an old culture for its own accord; quite the opposite, Durkheim's interest in The Division of Labor and Suicide, was eventually both contemporary as well as workable as he asserts that if prehistoric religion were taken as the topics of investigations, then it is for the reason that it apparently appears “to us better adapted than any other to lead to an understanding of the religious nature of man, that is to say, to show us an essential and permanent aspect of humanity”. Durkheim's doctrine studies that the society must abstain from reductionism and think about social phenomena- sui generis, disqualifying biologist or psychologist explanations; he focused concentration on the social-structural elements of mankind's social problems. Even though in his previous work Durkheim defined social facts by their constraint, massing his main part on the execution of the legal system, he was afterward moved to shift his views considerably. He then emphasized that those social facts and moral codes become potent guides and controls of behavior only to the extent that they become internalized in the cognizance of individuals, while persisting to subsist exclusively of individuals. This, compulsion is not a customary restraint of distant controls on individual will, but rather a moral commitment to conform to a rule. Durkheim attempted to study social facts not onl...
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The most critical difference they have is that Tylor and Frazer advocate for a substantive, intellectualist perspective while Durkheim pushes for a functionalist, reductionist approach to religion. Durkheim’s approach allows for the development of a scientifically observable explanation to prove his notion of religion as a social purpose. Durkheim’s observable proof is displayed through the practice of religious communal ceremonies and ritual practices such as Christian mass or Hindu celebration of Holi. To expand, both communal and independent expressions of religion such as praying or meditation, result in social cohesion because they provide a sense of what one is supposed to be doing as a member of a specific community. On the other hand, Tylor and Frazer merely create their own standards of evaluating religion’s purpose and effectiveness through their subjective interpretation of linear human progression. The point is that Durkheim’s evidence that religion’s purpose is social rather than intellectual is physically observable through religious ceremonies and rituals. Moreover, it can be suggested that these ceremonies are not performed for the purpose of intellectual advancement but rather social cohesion. If it was the case that religious ceremonies and rituals were performed with the intent to gain intellectual advancement, than it is unlikely that they would involve the entire community, perform customary practices or take place on formalistic dates. Further, Durkheim states, “[r]religious ideas can be discarded and changed, but religious rituals or something very much like them, must endure. Society cannot exist without ceremony; community requires religiosity” (Pals: Nine Theories, 105). Durkheim is accurate in this statement because without ceremony, a community cannot exist because there is no uniformity or collective
Smart, Ninian. "Blackboard, Religion 100." 6 March 2014. Seven Dimensions of Religion. Electronic Document. 6 March 2014.
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The sociology of religion is the study of the beliefs, practices and organizational forms of religion using the tools and methods of the discipline of sociology. Thus, the purpose of this comprehensive exam is to give me an opportunity to demonstrate mastery over relevant theories, methods, and empirical findings in major subfields of the sociology of religion. This reading list also provides a strong foundation in the central theoretical perspectives, main classic and current debates, and prominent published empirical studies in the field. Hence, this reading list includes a core set of readings to which we most often refer in our studies and enables comprehensive analyses about the
“The changing meanings of religion. Sociological theories of religion in the perspective of the last 100 years” is a research article written by Irena Borowik and the final version of the same was published in March of 2011. This article is targeted to other sociologists and academics of similar branches. Borowik states that the purpose of the article lies in discussing the conceptual framework for defining religion from a sociological perspective. In her article Borowik start by discussing when and how the first impression of religion from a sociological perspective appeared, and how such reflection on religion in the framework of sociology may be organized in a way that highlights dominant characteristics. According to Borowik the sociological
The crux of Emile Durkheim’s The Elementary Forms of Religious Life lies in the concept of collective effervescence, or the feelings of mutually shared emotions. Through a hermeneutical approach, Durkheim investigates the reflexiveness of social organization, the balance between form and content, and the immense cooperation in collective representations. In his work, society is the framework of humanity and gives it meaning, whereas religion acts as the tool to explain it. Since society existed prior to the individual, the collective mind must be understood before the concept of the individual can be grasped. However, one component seems missing from his social theory – what underlies society in terms of rituals and rites? Only when this element is fleshed out can the individual be comprehended with respect to the collective conscience. One, out of many, possibilities is the often-overlooked influence of emotions. What is the connection between social functions and emotions? Perhaps emotions reify social solidarity by means of a collective conscience. Durkheim posits the notion that society shares a bilateral relationship with emotional experiences, for the emotions of collective effervescence derive from society but also produce and maintain the social construct.
Durkheim, Emile. The Elementary Forms of Religious Life. New York, New York: Oxford University Press, 2001. Print.
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Indigenous religions exist in every climate around the world and exhibit a wide range of differences in their stories, language, customs, and views of the afterlife. Within indigenous communities, religion, social behavior, art, and music are so intertwined that their religion is a significant part of their culture and virtually inseparable from it. These religions originally developed and thrived in isolation from one another and are some of the earliest examples of religious practice and belief. The modern world; however, has taken its toll on these groups and many of their stories, customs, and beliefs have been lost to, or replaced by, those brought in as a result of popular culture and the missionary work of Christians and Muslims.
There are many knowledgeable books that introduce religions as well as specific religious traditions. However, students are naturally introduced to abstract methodological issues such as observer bias, rather than the religions themselves. If religions of the world are not approached with purpose and method, then students are likely to gain “stereotypes… of misinformation supplied by certain sectors of the media” (Chryssides & Geaves, 2014). Thus, in order to see how religion is lived in day to day life, one must “walk a mile in [the] moccasins [of religious people]” as Smart (1998) says. Therefore this essay will attempt to answer why it is important to study religion off campus and how this may challenge traditional understandings of religion.
Ludwig, Theodore M. The Sacred Paths: Understanding the Religions of the World (4th Edition). 4 ed. Upper Saddle River, N.J.: Prentice Hall, 2005.
Durkheim is a key figure in understanding religion from a functionalist perspective. He believes that social order and stability can only exist if people are integrated into society by value consensus. Religion is seen as an important institution for achieving these functions as it sets a moral code for