By Stephen Sharot
After introducing the book's significant issues, the quantity introduces and builds upon an research of Weber's version of spiritual motion, drawing on Durkheim, Marxist students, and the paintings of latest sociologists and anthropolgists. the next 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 formidable undertaking is the 1st to provide a comparability of the preferred, or people, types of faith round the world.
Sharot's available introductions to every of the realm religions, synthesizing an unlimited literature on renowned faith from sociology, anthropology, and historians of faith, make the venture excellent for direction use. His comparative process and unique analyses will end up profitable even for specialists on all of the global religions.
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Additional resources for A Comparative Sociology of World Religions: Virtuosi, Priests, and Popular Religion
4 The this-worldly, thaumaturgical goals of religious action cannot be placed firmly in either the zweckrational or the wertrational type of action; the cure of an illness, for example, is not weighed with other goals in terms of relative costs and benefits, but neither is it an absolute goal in the sense that it may be pursued without regard for the chances of success. Such goals are shared with nonreligious forms of action, and the distinctiveness of religious action has to be sought in two other overlapping components of action: (1) the particular categories of actors with whom actors believe they interact and (2) the special means that are used to achieve the goals.
According to 44 | Elites and Masses the more ethically rational version, what was important was not necessarily a particular good or bad action but rather actions conceived as symptoms or expressions of the total personality. Such a conception meant that people were more likely to act methodically, according to general rules. 23 Rationalization, Elites, and Popular Religion The account above of differences among the world religions with respect to their goals, conditions, and means is primarily synchronic.
12 If the impersonal principle did not take hold among the masses in the Eastern religions, neither was monotheism held consistently among the masses in the Near East and West. Belief in the power of natural or material objects was not confined to tribal societies; it was also found in folk Christianity, where icons or figures of the Madonna were conceived not as symbols but as objects that had extraordinary power in their own right. Weber emphasized that the masses were often opposed to religious changes that increased their distance from the supernatural.
A Comparative Sociology of World Religions: Virtuosi, Priests, and Popular Religion by Stephen Sharot