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Sociology > Beliefs In Society (religion) > Flashcards

Beliefs In Society (religion) Flashcards

1
Q

Belief system

A

Framework of ideas through which a person makes sense of the world

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2
Q

Ideology

A

Is a set of beliefs or principles

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3
Q

Differences between belief system and ideology

A

Belief systems extend beyond ideologies including philosophies such as phenomenology existentialism and religions. Belief system is umbrella term for any organised set of ideas and principles. Belief system usually associated with ideas of religious basis. Ideology is regarded as secular term

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4
Q

Belief and ideology

A

Religions claim to explain world around us and also seek to provide us with norms and moral guidelines.

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5
Q

Karl popper (1945)

A

Describes ideologies as secular religions for they too contain both descriptive and normative elements. E.g Marxism is an ideology and believes capitalism is morally wrong. Ideology commonly taken to mean a set of political and economic beliefs. Marx would argue his views are in no way religious

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6
Q

Difference between belief systems and ideologies

A

Based on values. Belief system doesn’t carry judgement but ideology isn’t used in neutral way and claims to have a monopoly on the truth

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7
Q

Theorists perceptions

A

Feminists wouldn’t use ideology to describe their ideas. Neither would Marx who saw his explanation of society as scientific fact. Reserving ideology for what he saw as false distorted views eg mystifying the masses

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8
Q

Characteristics of belief system

A

Framework of belief
Version of truth
Provides perspective and answers
Collection of ideas eg religion

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9
Q

Characteristics of ideology

A 
Negative descriptor 
Monopolises the truth 
Bias - reflects a particular viewpoint 
Nazi ideology
Subjective
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10
Q

Ideology has taken on a number of related meanings.

A

Includes negative aspects such as;
Distorted false mistaken ideas about the world
Conceal the interests of particular groups
Prevents change by misleading people
Irrational and closed to criticism

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11
Q

Marxism - victim blaming ideas about poverty

A

Bowles and Gintis (1976) poor is dumb theory. Everyone has same chance in life so the poor must be poor because they are stupid or lazy- not capitalism

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12
Q

Marxism and ideology

A

Racist ideas about inferiority divides workers making them easier to rule
Nationalist ideas that workers and capitalists of one nation have more in common than do the workers of the world

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13
Q

Neo-Marxist gramsci (1971)

A

Ruling class hegemony. WC can develop ideas that challenge RC hegemony as workers have dual consciousness. Possible go WC to overthrow capitalism but needs organic intellectuals.

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14
Q

Critic Abercrombie et al (1980)

A

Fear of unemployment and economic problems keep workers from rebelling

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15
Q

Neo-Marxist - ideology and utopia Mannheim

A

Work on ideology done 1918-1939 - a time of intense political and social conflict. Which influenced his views. Mannheim sees all belief systems as a particular or one-sided worldview. Their one-sidedness results from being the viewpoint of one particular group or class and its interests

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16
Q

Mannheim distinguishes between two types of belief system or world view

A

Ideological thought

Utopian thought

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17
Q

Ideological thought

A

Justifies keeping things as they are. It reflects the position and interests of privileged groups who benefit from the maintenance of the status quo. Their belief system therefore tends to be conservative and favours hierarchy

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18
Q

Utopian thought

A

Justifies social change. It reflects the position and interests of the underprivileged and offers a vision of how society could be organised differently. Mannheim sees Marxism as an example of utopian thought

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19
Q

Mannheim sees these world views as creations of groups of intellectuals who attach themselves to particular classes or social groups.

A

However because these intellectuals represent the interests of particular groups and not society as a whole they only produce partial views of reality. The belief system of each class or group only gives us a partial truth of the world.

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20
Q

For Mannheim this is a source of conflict in society.

A

Different intellectuals linked to different groups and classes produce opposed and antagonistic ideas that justify the interests and claims of their group as against others

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21
Q

For Mannheim the solution is to detach the intellectuals from social groups they represent and create a non-aligned or free-floating intelligentsia standing above the conflict.

A

Freed from representing the interests of groups they would be able to synthesise elements of the different partial ideologies and utopias so as to arrive at a total world view that represented the interests of society as a whole.

However that many of the elements of different ideologies are diametrically opposed to one another and it is therefore very hard to imagine how these could be synthesised.

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22
Q

Feminism- Marks (1979) describes how ideas from science have been used to justify excluding women from education.

A

Quotes (19th doctors scientists and educationalists expressing the view that educating women lead lead to the creation of puny and unfeminine women. Higher education would prevent mothers from feeding.
Patriarchal ideas are also found in religious beliefs and practices

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23
Q

Critique of feminism on ideology

A

Not all elements of religious belief systems subordinate women. Eg evidence in Middle East history and monotheistic religions matriarchal religions with female deities were widespread with female priests. In Hinduism goddesses are mothers of the universe

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24
Q

Impacts of science

A

Many sociologists see modern science as a product of the process of rationalisation that began with the Protestant reformation.
Many believe it had undermined religion by changing the way we think and how we see the world
Science has undoubtedly had an enormous impact on society over the last few centuries
Widespread faith in science to deliver the goods

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25
Q

Distinguishing science for other belief systems or knowledge

A

Claims its cognitive power
In other it enables us to explain predict and control the world in a way that non-scientific or pre-scientific belief systems cannot

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26
Q

Science part of an open belief system

A

The means that scientific knowledge is provisional it is open to challenge and potentially disprovable
Therefore scientific knowledge can change - it is not relative not fixed

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27
Q

Metanarrative

A

A single comprehensive explanation of the world.

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28
Q

Scientific rationalism

A

Scientific method that can provide factual evidence

29
Q

Falsification

A

Setting out to try and falsify existing theories

30
Q

Popper (1959)

A

Science is open belief system
Process of falsification
Knowledge is cumulative
Scientific knowledge is not sacred or absolute truth

31
Q

Gould (1999)

A

Science and religion are two separate realms: science provides certain knowledge about the world whereas moral guidance is the responsibility of religion.
This is relativist view which sees science as just one of many beliefs all of which are equally valid

32
Q

Gellner (1974)

A

Argues with Gould insisting that the objective nature of science sets it above all other forms of knowledge

33
Q

Cudos norms - Merton

A

C - communism - scientific knowledge is not private property
U- universalism - the truth of falsity of scientific knowledge is judged by universal objective criteria
D - disinterest - being committed to discovering knowledge for its own sake but doesn’t have attachment to project
OS - organised scepticism - no knowledge is regarded a sacred

34
Q

Critique of science as a closed system

A

Polanyi (1958) argues all belief systems reject fundamental challenges to their knowledge claims - science is no different
Kuhn (1970) argues that mature science is based on a set of shared assumptions that he calls a paradigm. The paradigm tells scientists what reality is like

35
Q

Critique of science- the sociology of scientific knowledge

A

Interpretivists argue that all knowledge is socially constructed
Marxism and feminism see knowledge as far from pure truth they regard it as serving the interests of dominant groups
Postmodernists reject the knowledge claims of science to have the truth
Lyotard 1984 science is a number of meta narratives that claim to possess the truth
Postmodernists argue that science has become a technoscience serving capitalist interests

36
Q

Definitions of religion

A

Substantive definitions
Functional definitions
Social constructionist definition

37
Q

Substantive definitions

A

Focus on content or substance of religious belief
Weber 1905 religion a belief in superior or supernatural power above nature and cannot be explained scientifically
Tylor 1871 religion definition belief that all things have a soul and a spirit
Stark and Bainbridge 1985 religion involves some conception of a supernatural

38
Q

Functional definitions

A

Social or psychological functions it performs for individuals or society
Durkheim 1915 define religion in terms of contribution it makes to social integration rather than specific belief in God or supernatural
Turner 1991 argues that Durkheims definition marked the end of a concern with gods or being and the development of an emphasis on the importance of religious practice

39
Q

Social constructionist definitions

A

Interpretivists view that focus on how members of society define religion
Aldridge 2007 shows how followers say Scientology is a religion whereas several governments have denied it legal status as a religion and sought to ban it

40
Q

Sacred and the profane (1912) Durkheim

A

Claims all societies differentiate between the sacred and profane and argues religion is based on this division. Religion is a unified system of beliefs and practices. Sacred provokes powerful emotions. Sacredness isn’t an inherent intrinsic quality it is bestowed

However religion for Durkheim is never simply a set of beliefs it involves ritual and practice. Although symbols vary between religions all perform functions of uniting single moral community

41
Q

Totemism - study of religion in simplest form - Aboriginal tribe

A

Society divided into clans with its own totem. Rituals surrounding it represent the power of the group reinforce the groups solidarity and sense of belonging. Visualising force of their society was represented as a religious symbol. When people worship God they are really worshipping society. Worshipping the moral unity and therefore religious worship can be explained in terms of its social functions.

42
Q

Durkheim- collective conscience

A

Sacred symbols represent society’s collective conscience. Shared religious rituals reinforce the collective conscience and bind individuals together as single community. By making us feel part of something greater than ourselves religion reinvigorates and strengthens us to face life’s trials and motivates us to overcome obstacles that otherwise defeat us

43
Q

Cognitive functions

A

Source of knowledge intellect or cognitive capacities. Religion is the origin of human thought. Acceptance of shared thoughts and a moral value system underpins cohesion and stability

44
Q

Civil religion in America
Bellah 1970
Civil religion: secular belief system that functions in the same way as religion

A

America’s national faith

Symbols of Americanism

45
Q

America’s national faith

A

Civil religion integrates society in the way that individual religions cannot. Loyalty to the nation-state and a belief in God both equated with being a true American
One nation under god doesn’t specify religion
Sacralises the American way of life

46
Q

Symbols of Americanism

A

Abraham Lincoln is a mythical figure

Migrants travelling in wagon trains seen as heroic treks

47
Q

Malinowski (1954) anthropological data he emphasised the psychological functions that religion plays in specific situations of emotional stress. Identifies 2 emotionally disruptive events where religion becomes functional:

A

Times of life crisis; events such as birth puberty and death. Religious rituals defuse crisis at these times

Uncontrollable and uncertain events; islanders pray during uncertain times for canoe magic

48
Q

Parsons (1965) identifies two essential functions performed by religion in modern societies

A

It is the primary source of meaning; providing members of society with explanations of events that appear uncontrollable

Creates and legitimates society’s central values; provides guidelines for human actions standards against which people’s conduct can be evaluated

49
Q

Marxist perspective on religion

A

Religion is an illusion. Originated amongst primitive people for fear of unknown. Taken over by bourgeoisie. Sigh if the oppressed religion acts as a social opiate to dull the pain. Doesn’t do anything to full the pain as it is a conservative force

50
Q

How does religion operate in the interests of the ruling class

A

Opiate of the masses
Legitimating inequality
Mystification
Political and economic roles

Eg turning back clocks on societal movements

51
Q

Limitations of Marxist theory

A

Hosking 1988 churches remained in Soviet society
Lane 1970 religion remained important
Cuba 1988 Pope visit and people came to see him 40 years communism and religion still strong

52
Q

Neo-Marxism - religion has dual character - stability and can be a force for change

A 
Gramsci 1971 - Catholic Church hegemony over members and has supported the interests of the oppressed class
Maduro 1982 Latin America liberation theology. Priest autonomy voice of the oppressed. But lost movement in 80s when condemned by PJP. 
Turner 1983 in feudal times peasants were largely indifferent to religion
53
Q

Feminist theory. Product of patriarchy

A

Giddens 1997 religion hierarchy Mary has divine qualities but women taken from rib of men
Armstrong 1993 no major religion particularly good towards women reducing them to marginal positions
Holm 1994 major religions typically subordinate women. This second class status is related to sexuality

54
Q

Feminist perspective on religion

A

De Beauvoir 1953 oppressive to women. Use divine authority to support male dominance. Religion gives false hope of compensation. Subordination maintains status quo. Irony women are essential to religion. Introduce child to religion.
El Saadawi 1980 dominant patriarchal ideology allows men to distort religion. Attribute male characteristics to god
Watson 1994 open to varied interpretation eg veiling of women

55
Q

Feminism and religion

Historical perspective

A

Daly 1978 women not always subordinate eg women worshipped for being closer to nature
Armstrong 1993 male dominated cultures needed a patriarchal rationale to justify their behaviour. Dominance of monotheism over polytheism represented the death knell for females

56
Q

Feminism and religion

Resistance to oppression

A

Holm and Bowker 1994 religious organisations exclusively for women form women’s movement
Quakerism never oppressed women
Kaur-Singh 1994 Sikh gurus pleaded case for women’s emancipation
Gross 1994 post patriarchal Buddhism in West doesn’t differentiate roles
Badawi 1994 Islam lets women keep family name

57
Q

Secularisation

A

Church attendance
Church membership
Religious beliefs
Religious clergy

58
Q

Indicators of secularisation

A

Rationalisation and desacralisation
Disengagement and differentiation
Social and cultural diversity
Religious pluralism

59
Q

Social and cultural diversity

A

Decline of community
Industrialisation
Diversity of occupations cultures and lifestyles

60
Q

Religious diversity and pluralism

A

The sacred canopy
Plausibility structure
Bruce - cultural defence cultural transition
The growth of NRMs

61
Q

Theory of late modernity

A

Davie 2007 believing without belonging

62
Q

Postmodern theory

A 
Relocation of religion 
Helland 2000 religion online and online religion 
Religious consumerism 
Re-enchantment of the world 
A spiritual revolution
63
Q

Religious market theory (rational choice theory)

A

Stark and Bainbridge 1985 no golden age of religion. People are naturally religious. Growth of NRMs.

64
Q

Existential security theory

A

Norris and Inglehart 2004 reject religious market theory as it only applies to America. Reasons for such variations is not due to different degrees of religious choice but different degrees of EXISTENTIAL SECURITY. Religion meets need for security that’s why poorer countries have more religion.

65
Q

Characteristics of fundamentalism

A 
Authoritative sacred text 
A us vs them mentality 
Aggressive reaction to the threat 
Use of modern technology 
Patriarchy 
Conspiracy theories
66
Q

Fundamentalism and modernity postmodernity and cosmopolitanism

A

Davie 2013 fundamentalists are themselves products of modernity
Giddens 1999 product of and reaction to globalisation and modernity which undermines traditional norms.
Bauman 1992response as postmodernity brings freedom of choice
Castells 1998 two responses to postmodernity resistant identity and project identity

67
Q

Monotheism and fundamentalism

A

Bruce 2008 globalising world threatens beliefs

68
Q

Two fundamentalism’s

A

West: reaction within a society
East: reaction to changes thrust upon a society

69
Q

Secular fundamentalism

A

Two phases of modernity
First phase: enlightenment to 60s
Second phase: since 70s

Davie both secular and religious movements can become fundamentalist due to greater uncertainties in postmodern world

Sociology (3 decks)

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