Wait a second!
More handpicked essays just for you.
More handpicked essays just for you.
Karl Marx on Religion
Role of religion in controlling society
The sociological approach to religion
Don’t take our word for it - see why 10 million students trust us with their essay needs.
Recommended: Karl Marx on Religion
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...
... middle of paper ...
...ar’, Journal of Australian Studies, vol. 31, no. 91, pp. 135-44, viewed 31 October 2010, Informaworld, 10.1080/14443050709388135.
The Holy Bible 1998, The holy Bible: new King James version, Parsons Technology, Cedar Rapids, Iowa.
The Holy Quran 2004, The holy Quran: simply, Haset Sali, Maroochydore, Queensland.
Turner, BS 1993, Max Weber: from history to modernity, Routledge, Oxon, England.
Van Krieken, R, Habibis, D, Smith, P, Hutchins, B, Martin, G & Maton, K 2010, Sociology, 4th edn, Pearson Australia, Frenchs Forest, New South Wales.
Verter, B 2003, ‘Spiritual capital: theorizing religion with Bourdieu against Bourdieu’, Sociological Theory, vol. 21, no. 2, pp. 150-74, viewed 28 October 2010, JSTOR, 3108623.
Westley, F 2006, The complex forms of the religious life: a Durkheimian view of new religious movements, Scholars Press, Chico, California.
...yne A. The HarperCollins Study Bible New Revised Standard Edition . New York: HarperCollins Publishers, 1993. 1645-1722. Print.
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...
Molloy, Michael. Experiencing the World's Religions. 5th Edition. New York, NY: McGraw Hill, 2010. 320-322. Print.
Winter, Gibson. Address. "Religious Social Ethics in a Postmodern World." Temple University, Philadelphia, 22 March 1995.
Peterson, Michael - Hasker, Reichenbach and Basinger. Philosophy of Religion - Selected Readings, Fourth Edition. 2010. Oxford University Press, NY.
Smart, Ninian. "Blackboard, Religion 100." 6 March 2014. Seven Dimensions of Religion. Electronic Document. 6 March 2014.
Fisher, Mary Pat (2002). Living Religions, Fifth Edition Prentice-Hall, Inc. Upper Saddle River, New Jersey.
Walls, Andrew F. 1997. 'Christianity'. In A New Handbook Of Living Religions, 1st ed., 59-92. London: Penguin.
Max Weber’s outlines his views on religion and capitalism in his book, The Protestant Ethic and the Spirit of Capitalism. Weber held the important theory that an individual’s views are significant in promoting social change, not material things as believed by former theorists. In his work, Weber compares two waves of “the calling” as preached by different Protestant leaders and describes the teaching and spread of ascetic beliefs in followers. This paper considers the context of the calling, explores the outward signs of grace which helped develop capitalism and, lastly, how capitalism, through rationalization, transformed Calvinist ideals for its advancement.
Durkheim, Emile. The Elementary Forms of Religious Life. New York, New York: Oxford University Press, 2001. Print.
Holy Bible: the New King James Version, Containing the Old and New Testaments.Nashville, TN: Thomas Nelson Bibles, 1982. Print.
Holy Bible: Contemporary English Version. New York: American Bible Society, 1995. Print. (BS195 .C66 1995)
In a time where industry was at a peak, and the wealthy citizens, or bourgeois, were getting richer and richer, religion was being used as a way to make money and ensure the power of the upper class, while the lower class proletariats could but watch their lives fade away into the horrific conditions of the working class, with little hope due to the lack of lower class education.[2] As religions spread out freely, the authoritarian peoples frequently used their power to embrace religion as a moneymaker, and prevent liberty from turning ...
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
6. Bohdan R. Bociurkiw and John W. Strong, Religion and Atheism in the U.S.S.R. and