Beliefs in society

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Weber (substantive)
Defines religion as belief in supernatural power that is above nature.
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Durkheim (Functional)
Defines religion as something that performs psychological functions for society, such as the contribution to social integration.
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Yinger (Functional)
Religion functions to answer ultimate questions about the meaning of life and what happens after we die.
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Social Constructionists
interpretivist approach - focuses on how members of society themselves define religion.
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Durkheim (Sacred and the profane)
key feature of religion is the distinction between sacred and profane. Religion also involves rituals or practices and these rituals are collective-performed by social groups.
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Durkheim (sacred and profane)
the sacred evokes such powerful feelings which indicates to Durkheim that the symbols represent something of great power which he believes is society - when they worship sacred symbols they worship society which unites believers into a community.
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Durkheim (totemism)
Arunta clan - when clan members worship their totemic animal, theyre worshipping society
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Durkheim (collective conscience)
sacred symbols represent societys collective conscience which is the shared norms, values and beliefs that make individuals feel united = social solidarity
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Durkheim (cognitive functions of religion)
Religion is the source of our intellectual and cognitive abilities e.g. religion provides us with the knowledge of time and causation (how the world was created)
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criticism 1
Worsley - there is no sharp distinction between sacred and profane
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criticim 2
Mestrovic - Durkheims ideas can not be applied to contemporary society because it is diverse so there is no longer a collective conscience.
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Malinkowski
religion performs psychological function of helping people cope with stress which would disturb social solidarity. e.g. events such as birth, death and marriage
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Parsons
religion creates and legitimates societys basic norms and values by making them sacred e.g. USA Protestantism has sacralised the core American values.
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Bellah civil religion
civil religion integrates society in a way the church can not. e.g. pledge of allegiance involves loyalty to the nation state and a belief in God.
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Eval of Functionalism
-ignores the oppression of the poor and women - it ignores religion as a source of conflict
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Marxist (Marx)
religion is an ideological weapon used by the ruling class to justify the suffering of the poor as something inevitable and God given
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Lenin
religion is a 'spiritual gin' because it keeps theworking class in their place. creates a 'mystical fog' that obscures reality and prevents an overthrow
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Marx (alienation)
workers are alienated in capitalist society because they have no freedom to express themselves and do the same thing everyday. The workers turn to religion as it acts as an 'opiate' to dull the pain of exploitation.
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eval of Marxism
- ignores positive functions of religion such as psychological adjustment to misfortune.
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Armstrong (feminism)
religion marginalises women as some religions exclude women from priesthood.
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Saadwai
sees the rise of monotheism as legitimating the power of men over women.
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Woodhead (religious forms of feminism)
argues that there are ‘religious forms of feminism’ – ways in which women use religion to gain greater freedom and respect. e.g. hijab western feminists see it as oppression for muslim women it means liberation.
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Weber (religion as a force for change)
Calvinism created the 'spirit of capitalism)
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Bruce
The black clergy were backbone of the movement and the church provided support =religion helped to bring about change
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Engels
religion = dual character religion inhibits change but it can also challenge the status quo.
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Bloch
Dual character - religion can inspire rebellion and protest. Religion is an expression of the 'principle of hope'
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Gramsci
Hegemony - ruling class use ideas such as religion to maintain control
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Wilson (secularisation)
Western societies have been undergoing a long-term process of secularisation
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Weber (rationalisation)
rational ways of thinking have replaced religious ones
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Weber (disenchantment)
The protestant reformation begun disenchantment of the world - squeezes out religious ways of thinking. Enables science to thrive
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Bruce (technological worldview)
Technology gives us answers - it has replaced supernatural and religious explanations
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Parsons (structural differentiation)
specialised institutions carry out functions that were previously performed by religion.
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Parsons
disengagement of religion - functions are transferred to other institutions becomes disconnected from society
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Parsons
privatisation - religion is confined to the private sphere of the home and family
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Berger
religious diversity is a cause of secularisation
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Berger
society is no longer unified under the single sacred canopy provided by one church /peoples perception of the world varies
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Bruce (defence and transition)
cultural defence - religion provides a focal point for the defence against an external force/cultural transition - religion provides support and sense of community for migrants in a different country
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Berger (criticism)
Now argues that diversity in religion promotes interest and participation in religion.
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Secularisation from within
Bruce - religion in America has become ‘psychologised’ or turned into a form of therapy. This change has enabled it to fit in with a secular society
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practical relativism (America)
Bruce - acceptance of the view that others are entitled to hold beliefs that are different to one’s own.
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Davie (obligation to consumption)
Religion is no longer imposed it is a personal choice
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Davie (believing without belonging)
Religion is not declining - people are more reluctant to belong to religious organisations but they still hold religious beliefs.
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Vicarious religion (Davie)
religion is practised by an active minority e.g. regular church goers) n behalf of majority
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Davie (spiritual health service)
churches are seen as public utilities to be used when they are needed e.g baptisms weddings and funerals
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Voas and Crockett
Do not accept believing without belonging
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Bruce (neither believing nor belonging)
If people are not willing to attend church it reflects the declining strength of beliefs.
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Hervieu - Leger
Religion is now individualised – we now develop our own ‘do-it-yourself’ beliefs that give meaning to our lives and fit in with our interests and aspirations.
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Globalisation
Religious ideas have become ‘disembedded’ and moved
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Helland
religion online & online religion
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Stark and Bainbridge
religion is not in decline. Religion goes through a 'cycle of renewal'
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Existential security theory
in poor societies people are more religious as they have high levels of insecurity/rich societies are less religious as they do not face any threats
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Fundametalsim (davie)
fundamentalism occurs when traditional beliefs are threatened
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Giddens (fundamentalism)
In society we are faced with uncertainty and choice due to globalisation. therefore people are attracted to fundamentalism as it is rigid and dogmatic - provides people with certainty
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Bruce
sees the main cause of fundamentalism as the perception of religious traditionalists that today’s globalising world threatens their beliefs.
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Hinduism and consumerism
Globalisation has created a huge and prosperous, scientifically educated, urban middle class in India
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Other cards in this set

Card 2

Front

Defines religion as something that performs psychological functions for society, such as the contribution to social integration.

Back

Durkheim (Functional)

Card 3

Front

Religion functions to answer ultimate questions about the meaning of life and what happens after we die.

Back

Preview of the back of card 3

Card 4

Front

interpretivist approach - focuses on how members of society themselves define religion.

Back

Preview of the back of card 4

Card 5

Front

key feature of religion is the distinction between sacred and profane. Religion also involves rituals or practices and these rituals are collective-performed by social groups.

Back

Preview of the back of card 5
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