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</html>";s:4:"text";s:4282:"When explaining religion they reject divine or supernatural explanations for the status or origins of religions because they are not scientifically testable. Cults initially can have quite high growth rates; but as the social networks that initially feed them are exhausted, their growth rate falls quickly. In relation to issues of religion, we cannot stand as impartial observers, because we are always somehow involved. 3.3 The Experiences of Others and Claims to Veracity, 5.2 Aspects, Levels, and Types of Comparison, 6.1 Formation of the Sociology of Religion, 6.2 Peter Ludwig Berger – Dialectical Understanding of the Relation between Man and Society, 7.1 The Beginnings of the Psychology of Religion; William James, 8.3 The Role of Emotions in Religion in Terms of Cognitive Approach, 9.2 Notable Figures in the History of Hermeneutics, 9.3 Other Aspects of Hermeneutics and Their Application to Religion, 10.1 Attentive Perception Instead of Deduction, 10.2 Representatives of the Phenomenology of Religion, 11.1 New Religiosity – a Challenge to Contemporary Society, Peter Lang International Academic Publishers. [citation needed]. [36] Geertz held the view that mere explanations to describe religions and cultures are not sufficient: interpretations are needed too. In his 1920 treatment of the religion in China he saw Confucianism as helping a certain status group, i.e. According to the theory, the more religions there are, the more likely the population is to be religious and hereby contradicting the secularization thesis. Evans-Pritchard saw these people as different, but not primitive. He criticised the work of his predecessors, Müller, Tylor, and Durkheim, as untestable speculation. As it becomes clear that the goals of the movement will not be achieved by natural means (at least within their lifetimes), members of the movement will look to the supernatural to achieve what cannot be achieved naturally. The theory of religious economy sees different religious organizations competing for followers in a religious economy, much like the way businesses compete for consumers in a commercial economy. Though he used more or less the same methodology as Evans-Pritchard, he did not share Evans-Pritchard's hope that a theory of religion could ever be found. These claims were limited, however, to his analysis of the historical relationship between European cultures, political institutions, and their Christian religious traditions. He argued that the religion of the Azande (witchcraft and oracles) can not be understood without the social context and its social function. The dichotomy between the two classifications is not bridgeable, even though they have the same methods, because each excludes the data of the other. Attempts to justify primary forms of religion were motivated by the ambition to explain the nature of religion in pursuance of a primordial form.4.2. This is in contrast to Tylor and Frazer, who saw religion as a rational and conscious, though primitive and mistaken, attempt to explain the natural world. He asserted that these group meeting provided a special kind of energy,[47] which he called effervescence, that made group members lose their individuality and to feel united with the gods and thus with the group. Unlike Tylor and Frazer, Freud attempted to explain why religion persists in spite of the lack of evidence for its tenets. Eliade's methodology was studying comparative religion of various cultures and societies more or less regardless of other aspects of these societies, often relying on second hand reports. The view that religion has a social aspect, at the very least, introduced in a generalized very strong form by Durkheim has become influential and uncontested. Adaptationist theories view religion as being of adaptive value to the survival of Pleistocene humans. [29], Eliade sought and found patterns in myth in various cultures, e.g. He asserted that magic relied on an uncritical belief of primitive people in contact and imitation. [58] They see religions as systems of "compensators", and view human beings as "rational actors, making choices that she or he thinks best, calculating costs and benefits". Another criticism supposes that Tylor and Frazer were individualists (unscientific). ";s:7:"keyword";s:34:"theories of the origin of religion";s:5:"links";s:732:"<a href="http://testapi.diaspora.coding.al/topics/long-handle-electric-sander-efd603">Long Handle Electric Sander</a>,
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