Religion

Simmel demonstrated this view by writing on the philosophy of such different objects as money, culture, the sexes, religion, and art.

In charge of the section on religious sociology, Mauss was one of its leading contributors.

The constitution of meaning in human experience was his main interest and he wrote on perception, art, politics, religion, biology, psychology, psychoanalysis, language, nature, and history.

His contributions were central to studies in sociology of communication, sociology of knowledge, sociology of religion, and the philosophy of science.

2010: Schriften und Rezensionen zur Religion, ed. Rolf Fechner, Profil, Munich/Vienna: Profil

Instead, he made the important decision to work on a large-scale comparative sociology of world religions that would examine the social foundations of religious beliefs and practices as well as the inner-worldly repercussions of religious doctrine.

Out of the drive of sex-love grow the institutions of marriage and the family; from fear (Sumner usually spoke of it as “ghost-fear”) grow the elemental forms of religion.

He came to view Islam and Islamic civilization more favorably, praising what he regarded as the religion’s doctrinal simplicity, communal rituals, and civilizational history, factors he believed made Islam especially suited to transition toward the “positive religion” he envisioned.

As a professor at the University of Chicago in the late 1950s, Turner began to apply his study of rituals and rites of passage to world religions and the lives of religious heroes.

Ideological practice consists of an assortment of institutions called "ideological state apparatuses" (ISAs), which include the family, the media, religious organizations, and most importantly in capitalist societies, the education system, as well as the received ideas that they propagate.

He was to gain much notoriety from his repudiation of traditional religion, and was frequently condemned by religious thinkers for allegedly advocating atheism and materialism.

Ortner's doctoral research, ethnography conducted between 1966 and 1968 in the Khumbu region of Nepal focused on rituals of religion and ordinary social life of the Sherpa community.

"Ultimate sacred postulates" form the top of the hierarchy, which are the most fundamental elements of religion.

Included are rare ethnographic evidence of the Hoodoo and Vodou religion in the U.

In his book Zwischen Naturalismus und Religion (Between Naturalism and Religion, 2005), Habermas stated that the forces of religious strength, as a result of multiculturalism and immigration, are stronger than in previous decades, and, therefore, there is a need of tolerance which must be understood as a two-way street: secular people need to tolerate the role of religious people in the public square and vice versa.

Examining religiosity from a broader perspective and in a wider range of countries than have been done before, this book argues that religiosity persists most strongly among vulnerable populations, especially those in poorer nations and in failed states, facing personal survival-threatening risks.

Applying the method of historical materialism, Engels analysed the religious conflicts of the Reformation as fundamentally expressions of underlying class conflict, arguing that the peasant and plebeian insurgents, led by radical figures like Thomas Müntzer, articulated their social and economic grievances in religious terms.

Criticizing Geertz's theory of religion in general, Asad pointed out a gap between "cultural system" and "social reality" when attempting to define the concept of religion in universal terms.

However, Merton also supplemented Hessen's analysis of the technological determinants of the fields of inquiry of seventeenth-century science with a study of the influence of religion (especially Protestantism) on the social legitimacy of science as a profession: the so-called "Merton Thesis".

Bellah argues that contemporary American religion is not limited to churches but also includes a trans-denominational civil religion.

Alexander picks up specifically on Durkheim's suggestion that the religious processes observed in tribal societies are as pertinent in modern societies.

He thought that there was no unity of religion and society, but rather there were many religions and societies.

His ethnographic and historical research focuses on religious movements, language, work, and popular culture in the Shaba mining region of Zaire (present-day Democratic Republic of the Congo).

Their aim is to analyse, interpret and explain the relations between cultural phenomena, particularly religious and political, by situating them in precise social and historical contexts.

He has written academic works on social theory, immigration, citizenship, nationalism, ethnicity, religion, diasporas, gender, populism, and digital hyperconnectivity.

He also became well known for formulating a materialist explanation for the treatment of cattle in religion in Indian culture.

In 2009, he published a book which accompanied his lectures on religion, entitled Reason, Faith, and Revolution: Reflections on the God Debate.