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The theme of the wizard of oz -week 3 assignment eng225
Themes in wizard of oz
Themes in wizard of oz
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INTRODUCTION In The Wizard of Oz (1939), Dorothy and her friends journey to the Emerald City in seek of Oz – the great and powerful wizard. Upon finally reaching him, Dorothy’s dog opens a curtain to reveal that the Wizard is merely an ordinary man speaking into a microphone while using various knobs and levers to create a smoke-and-mirrors effect. In many ways this story is similar to the creation and interpretation of religion by individuals within society. In the following pages I will discuss this metaphor, as well as Rudolf Otto and his theories on the creation of religion, Peter L. Berger’s theory of “the sacred canopy,” and finally the intermingling of these two theories in the evolution of religion. RUDOLF OTTO AND RELIGIOUS EXPERIENCE In The Idea of the Holy, Rudolf Otto begins by explaining the difference between the terms “rational,” and “non-rational.” He states quite simply, “An object that can thus be thought conceptually may be termed rational. The nature of deity described in the attributes above mentioned is, then, a rational nature; and a religion which recognizes and maintains such a view of God is in so far a ‘rational’ religion,” (Otto 1). Otto begins this work by arguing that the non-rational aspect of religion is, in itself, a very important part of religion; however, ideally religion should include both rational and non-rational experiences. Otto describes non-rational experiences as mysteries, which are a fundamental aspect of all religions. To these mysteries he gives the name “numinous,” and explains that “the nature of the numinous can only be suggested by means of the special way in which it is reflected in the mind in terms of feeling,” (Otto 12). Otto argues that our feelings of the numin... ... middle of paper ... ...rom the excellent theories of both Otto and Berger: humans create biblical interpretations… they even created the bible. If religion could speak, I believe it would mimic the Wizard of Oz by saying, “pay no attention to that man behind the curtain,” when in truth, without the help of the man behind the curtain, there would simply be no religion at all. Works Cited Chance, Bradley J. "A Pedagogy of Dealienation: A Case Study in the Application of Peter Berger's The Sacred Canopy." Teaching Theology & Religion 7.2 (2004): 101-07. Print. Berger, Peter L. The Sacred Canopy: Elements of a Sociological Theory of Religion. New York: Anchor, 1967. Print. MacKenna, Christopher. "From the Numinous to the Sacred." Journal of Analytical Psychology 54.2 (2009). Print. Otto, Rudolf. The Idea of the Holy. Trans. John W. Harvey. New York: Oxford UP, 1958. Print.
Peterson, Michael - Hasker, Reichenbach and Basinger. Philosophy of Religion - Selected Readings, Fourth Edition. 2010. Oxford University Press, NY.
...age existed far before religion came along. But what if our ancestors spoke of religious teachings but never recorded them? Then we can say religion existed before organized religion. Does this time-line give credit to religion or prove that humanity can exist and even prosper without religion? It is likely that what we call religion today has existed since the first days the Homo genus. People came together and were kept together by their similarities and like-mindedness. However, as our population grew, so did the pluralisms of man. These “human principles of cooperation” became labeled and domesticated. Soon idea A became more lucrative and thus reinforced and Idea B forgotten. When we found something that worked for us, we took it and ran with it, refining it on the fly. In this way, we can say, “Yes, God exists”. After all, God is whatever we humans say he is.
As I have studied Lionel Corbett’s Psychology and the Sacred: Spirituality beyond Religion (2007) throughout the quarter, I have been intrigued by his messages, as well as the language he uses to convey them. It has been quite clear that Corbett’s intentions are good ones, and his words are very inspiring, whether or not I agree with him on all matters. However, as I have examined linguistics throughout the last few months, specifically the ways in which we talk about spirituality and emotion, my focus in reading Corbett has shifted from just his message, to the way he talks about that message as well. As grand as his ideas may be, they are still confined to language we all understand; he is subjected to borrow the tools and context from ideas
Hick, John. Disputed Questions in Theology and the Philosophy of Religion. New Haven: Yale University Press, 1993. Print.
Kurtz, Lester R. “Gods in the Global Village: The World’s Religions in Sociological Perspective”. Pine Forge Press, 2010.
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).)
Some might say that it would be much simpler if there was no need to develop virtues and live in a world where there is no moral that is acted upon. But without moral evil in action one cannot develop of full understanding and comprehension of the characteristics such as compassion and sympathy. Though there is natural evil, it does not always illicit the same degree of certain virtues. Without facing and living through and with moral and natural evils, humanity cannot truly evolve spiritually thus moving to a more superior state.
Eastman, Roger. The Ways of Religion: An Introduction to the Major Traditions. Third Edition. Oxford University Press. N.Y. 1999
Peacocke, A. R. Theology for a Scientific Age: Being and Becoming--natural and Divine. Oxford, OX, UK: B. Blackwell, 1990. Print. (BL 240.2 .P352 1990)
Hamilton, L.W. (2012). Human Spark. [PowerPoint slides]. Retrieved from Soul Beliefs: Causes and Consequences Online Course site: rutgersonline.net.
Religious experience is defined as a case where people encounter deity or experience, thoughts or feeling about the greatness of God, and it is one of the most compelling reasons for people’s belief in God. The photo presents a shadowed figure of a praying man. With a beautiful sunset at the background, this seems to give a sense of solemnness and sacred feelings which might inspire religious followers or non-believers to believe in the existence of a higher being(s). Rudolph Otto referred such experience as ‘numinous’ in his book The Idea of the Holy. By numinous experience, he meant “the feeling of the ‘holy’ and includes awe, fascination, religious awareness and the smallness of self”(Jordan, 2008 p.15). Otto referred to such experiences
'In the beginning God created the heavens and the earth. The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters. And God said, "Let there be light"; and there was light…'(Gen 1:1.5) '…then the LORD God formed man of dust from the ground, and breathed into his nostrils the breath of life; and man became a living being. '(Gen 2:7) This part from the bible is a typical example of what people used to believe before scientists came and gave logical explanations to the questions of mankind.It is possible, of course, to define a non-supernatural "religious" worldview that is not in conflict with science. But in all of its traditional forms, the supernatural religious worldview makes the assumption that the universe and its inhabitants have been designed and created by "forces" or beings which transcend the material world. The material world is postulated to reflect a mysterious plan originating in these forces or beings, a plan which is knowable by humans only to the extent that it has been revealed to an exclusive few. Criticising or questioning any part of this plan is strongly discouraged, especially where it touches on questions of morals or ethics. Science, on the other hand, assumes that there are no transcendent, immaterial forces and that all forces which do exist within the universe behave in an ultimately objective or random fashion. The nature of these forces, and all other scientific knowledge, is revealed only through human effort in a dynamic process of inquiry. The universe as a whole is assumed to be neutral to human concerns and to be open to any and all questions, even those concerning human ethical relationships. Such a universe does not come to us with easy answers. We must come to it and be prepared to work hard. According to Thomas W. Clark science and religion are in a battle from the day that scientists got in the fields of the theologises
Bloesch, Donald G. God the Almighty: Power, Wisdom, Holiness, Love (Christian Foundations). Downers Grove, Ill: IVP Academic, 2010.
The worlds have various beliefs and practices that are considered important to them when it comes to religious standpoints. While there are many people that only believe in one God this makes them monotheistic and there are others that in more than one God and this makes them polytheistic. With the history of religion this concept refers to the record of human ideas as well as experiences which vary across the world with various religions. Many religious beliefs have been taught for generations and passed on evolving with time. This definition of religion covers all the aspects generally discussed when religion is evaluated. My paper will discuss the definition of what religion means, the experiences across the world and