By Stephen Sharot
After introducing the book's significant issues, the amount introduces and builds upon an research of Weber's version of non secular motion, drawing on Durkheim, Marxist students, and the paintings of latest sociologists and anthropolgists. the subsequent chapters each one specialize in significant non secular cultures, together with Hinduism, Buddhism, Catholicism, Protestantism, Islam, Judaism, and the religions of China and Japan. This bold undertaking is the 1st to provide a comparability of the preferred, or folks, sorts of faith round the world.
Sharot's available introductions to every of the area religions, synthesizing an unlimited literature on renowned faith from sociology, anthropology, and historians of faith, make the venture excellent for path use. His comparative procedure and unique analyses will end up worthwhile even for specialists on all the international religions.
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Additional info for A Comparative Sociology of World Religions: Virtuosi, Priests, and Popular Religion
In a comparison of two Catholic villages in Sri Lanka, R. L. Stirrat has shown that the relative importance of the instrumental and performative aspects of a particular ritual can vary among different groups. In one village, the saints were believed to have real efficacy in the mundane world, and sorcery was often used to attain benefits. 33 Stirrat appears confident that whereas in one case the means-end relationship was understood by actors to be one of cause and effect, in the other actors were fully appreciative of the expressive, symbolic nature of the ritual.
By its emphasis on nonrational holy states and by including a magical quality in its central acts of ritual, early Christianity reversed somewhat the process of disenchantment that had occurred in Judaism. Remagification was promoted further in the church by its institutionalization of the sacraments. By contrast, early Christianity’s anti-intellectual emphasis on faith, its concern with self-perfection, and its promotion of a universal ethic of conviction constituted an important advance in ethical rationalization.
What might appear as unjust suffering was the consequence of people’s sinful behavior in previous lives, and to improve their situation in the next reincarnation, it was necessary that they accept their condition and conform rigidly to their dharma, the ritual obligations of their caste. This provided an unambiguous and metaphysically satisfying conception of the individual’s place in the world, but it could not satisfy the reflective person, who was likely to perceive an eternal repetition of deaths and reincarnations as senseless and unbearable.
A Comparative Sociology of World Religions: Virtuosi, Priests, and Popular Religion by Stephen Sharot