new york: mentor, 1958. lawson, thomas, and mccauley, robert. Two features of Durkheim's theory influenced later twentieth-century theories profoundly. There was a problem loading your book clubs. This religious feeling is independent of, and prior to, all thought or belief, though it naturally finds expression in language. Daniel L. Pals is at University of Miami. "religion as a cultural system." People around me sometimes wonder what exactly I am doing studying comparative religion. purity and danger. Definitions There are three definitions you need to know… • Substantive • Functional • Social Constructionist 3. This approach enjoys considerable advantages. Social facts place constraints on individuals and can contribute to explanations of individual psychology. This new cosmopolitanism eroded some of the inevitability clothing Western forms of theism. They do not need to show that religion itself confers an evolutionary advantage, nor to delineate a feedback loop independent of natural selection. INTRODUCTION Anthropological theories of religion are diverse. the naturalness of religious ideas: a cognitive theory of religion. There is unlikely to ever be a completely satisfying theory of religion. The theoretical study of religion emerged in the eighteenth century. cambridge, uk: cambridge university press, 1990. leach, edmund. What is distinctive/specific about religion? Why do human beings believe in divinities? new york: free press, 1995. eliade, mircea. Access to the complete content on Oxford Handbooks Online requires a subscription or purchase. Finally, Christians assimilated Greek mythology to biblical history by arguing that the Greek gods were actually demons, that the Greek myths were actually biblical stories about biblical characters but were corrupted through transmission, or that the Greek myths were allegories representing biblical or Christian virtues. james strachey. You're listening to a sample of the Audible audio edition. In The Elementary Forms of Religious Life (1912) he insists that the generative source of religion cannot simply be ignorance. He argues that societies with relatively stable patterns of social organization and relatively poor means of technological control draw on social analogies in constructing their theories because for them the social world represents predictability. Refer to each style’s convention regarding the best way to format page numbers and retrieval dates. berkeley: university of california press, 1994. boyer, pascal. Sometimes he portrays the primal crime as an historical phylogenetic truth. : harvard university press, 1959. marx, karl, and engels, frederick. Elster remarks that virtually all social scientists who invoke functional explanations fail to specify a comparable feedback loop. In the service of religious polemic, early modern thinkers devised canons of inquiry and argument that were independent of religious presuppositions. Cultural Approaches to Studying Religion: An Introduction to Theories and Methods. INVISIBLE RELIGION . new york: peter lang, 1989. preuss, j. samuel. These cognitively interesting concepts gain salience from their relative counterintuitiveness, and Boyer provides experimental evidence to show that they are more memorable than intuitive ones. Had to buy this for a class. The need for familiarity and concrete, even sensible, representations of unknown causes explains idols, polytheism, and mythology. religion explained: the evolutionary origins of religious thought. In Faces in the Clouds (1993) Guthrie adduces copious evidence to suggest a propensity in human nature to anthropomorphize the world. The extraordinary range of methods and frameworks can be helpfully summed up regarding the classic distinction between the natural-scientific and human-scientific approaches. Nevertheless, it filled a void that seems to accompany any attempt to study religion. These features, together with the all-encompassing nature of their theories and the reverence accorded to the founders and the founding texts, leads some critics to liken Marxism and psychoanalysis to religions. Most online reference entries and articles do not have page numbers. Valid histories are hard to find that are not written by Christian apologists with evangelical agendas. Though Horton revives both intellectualism and a variation of Hume's definition of religion, he repudiates the sort of distasteful elitism Hume epitomizes and remedies Hume's neglect of the social factors causing religion. While allowing that religious beliefs can reflect social preoccupations, he rejects symbolic understandings of religion because the subjects of his fieldwork in Africa construe their religious beliefs literally. Rapidly changing societies with good technological control, on the other hand, draw their analogies from the natural and artificial realms, which to them seem most predictable. Religion does not produce morality, intuitions about misfortune, or ritual. Moments of what Durkheim calls "collective effervescence," when the social group physically gathers and the individual feels uplifted and fortified by the crowd, are especially powerful, Durkheim claims, in creating religious ideas and the sacred. . : university of notre dame press, 1981. tylor, edward. That leaves the question: why religion in the first place?


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