An Introduction to the Sociology of Religion: Classical and by Inger Furseth

April 3, 2017 | Religious Studies | By admin | 0 Comments

By Inger Furseth

Is it actual that faith is weakening nowa days, or are we dealing with non secular resurgence? what's fundamentalism? How does it emerge and develop? What position does faith play in ethnic and nationwide conflicts? Is faith a basic motive force or do political leaders use faith for his or her personal reasons? Do all religions oppress girls? those are many of the questions addressed during this ebook. An advent to the Sociology of faith offers an outline of sociological theories of up to date spiritual existence. a few chapters are prepared in response to subject. Others supply short shows of classical and modern sociologists from Karl Marx to Zygmunt Bauman and their views on social existence, together with faith. during the booklet, illustrations and examples are taken from numerous non secular traditions.

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Extra resources for An Introduction to the Sociology of Religion: Classical and Contemporary Perspectives

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Berger, Thomas Luckmann, and Bryan S. Turner (1991). Marx’s theories can be applied in studies of how groups use religion to legitimate their own interests, and in analyses of religion used as power to support specific groups. 2 Émile Durkheim: Religion as integration Émile Durkheim (1858–1917) was born in Lorraine, France and was raised in an orthodox, traditional Jewish family. In 1893 he delivered a doctoral dissertation entitled The Division of Labor in Society (1893), which became a classic in sociology.

If religion is, for example, defined as an 21 22 AN INTRODUCTION TO THE SOCIOLOGY OF RELIGION attempt to find meaning in the face of death and suffering, religion is seen as a result of the fear of death. This approach will not lead a scholar to interpret religion from the inside, but to view it from the perspective of its more or less recognized functions. The issue at stake here is not whether religion originates in fear of death, although one should be cautious with such sweeping generalizations, but that phenomena are included into the definition when they should constitute objects of study.

They interpret social and historical forces as an expression of something transcendent, because they are alienated, too. In his Contribution to the Critique of Hegel’s Philosophy of Right (1955/1844), Marx argues that man creates religion and that religion paints a false picture of reality. For that reason, the struggle against religion is indirectly a struggle against the world which this religion depicts. Religion is simultaneously an instrument of those imposing injustice and an attitude of protest against that injustice.

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