By Inger Furseth
Is it precise that faith is weakening nowa days, or are we dealing with spiritual resurgence? what's fundamentalism? How does it emerge and develop? What function does faith play in ethnic and nationwide conflicts? Is faith a primary motive force or do political leaders use faith for his or her personal reasons? Do all religions oppress girls? those are a few of the questions addressed during this publication. An creation to the Sociology of faith presents an summary of sociological theories of latest non secular lifestyles. a few chapters are equipped in response to subject. Others supply short displays of classical and modern sociologists from Karl Marx to Zygmunt Bauman and their views on social existence, together with faith. through the e-book, illustrations and examples are taken from a number of spiritual traditions.
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Additional info for An Introduction to the Sociology of Religion: Classical and Contemporary Perspectives
No doubt various forms of contemporary religion have relatively loose ties to established religious institutions but, in this situation, broad definitions can be used as “sensitising concepts” (Blumer 1969) that provide scientists with ideas in their search for new religious forms in new contexts. Hardly any contemporary sociologist of religion will argue that religion only includes events and practices that take place in churches, mosques, and temples. However, if the concept of religion is so broad and inclusive that every world-view and devoted human commitment is identified as religion, the concept becomes obscure and useless.
Marx also concludes with a reductionistic argument, where religion is merely the reflection of societal forces. The second topic pertains to religious variation. In Marx’s view, religion is a collective phenomenon, shared by virtually all members of a particular class and with seemingly the same intensity. Since people’s ideas and actions are products of external forces, the relationship between ideology and social class becomes deterministic. The third issue concerns the explanation for religious change.
Here, Weber specifies the interrelation of religious ideas and economic conduct. His thesis is that Puritan ideas influenced the development of capitalism. Weber begins by arguing that economic conduct seems to possess an ethical content of its own. He defines the concept “spirit of capitalism” as the idea of hard work as a duty that carries its own intrinsic reward. He proceeds to look for its origin in the religious ideas of the Reformation. Although the Reformers did not intend to promote “the spirit of capitalism,” their doctrines contained implicit incentives in this direction, especially the Calvinist doctrine of predestination.