When you started out as a sociologist of religion, you had a very different view of secularization than you do today. The best question you could ask, and we could now start a ten-hour lecture on this by me. Secularization theory is a term that was used in the fifties and sixties by a number of social scientists and historians.
His painstakingly supported discussion of religion is anchored in sociological and mythical concepts that can be recognized in the writings of Eliade or Campbell. There is much of interest here, from an analysis of the Pauline gesture of faith, the Christian switch to a friendlier, approachable God, and the masochism [which dates the writing to the 60s] underpinning the whole structure.
Under secularization, which I found most enlightening, when Berger describes what happens to religion when exposed to pluralistic competition, he unwittingly provides a sociological explanation for the prosperity gospel: In the prosperity gospel, the answer is provided. The prosperity gospel is therefore not merely a sham mockery of Christian teachings, it is also a new product responding to a vital consumer need!
The same market forces that produce the prosperity gospel and mega-churches also produce the strengthening of neo-orthodoxy [brackets added]: They can either [A] accommodate themselves to the situation, play the pluralistic game of religious free enterprise, and come to terms as best they can with the plausibility problem by modifying their product in accordance with consumer demands.
Or [B] they can refuse to accommodate themselves, entrench themselves behind whatever socio-religious structures they can maintain or construct and continue to profess the old objectivities as much as possible [i. Please see my review of that book for more detail. Berger seemed to be less than happy with married life at the time he wrote this.
I can imagine him in the fleshpots of the sixties university campus:A Conversation with Peter L. Berger "How My Views Have Changed" Gregor Thuswaldner.
the so-called secularization thesis, and what it’s about, and why you now think it’s wrong?
Religion, and World Affairs at Boston University. He is the author of numerous books including The Sacred Canopy: Elements of a Sociological Theory of.
Study of religion - Basic aims and methods: The growth of various disciplines in the 19th century, notably psychology and sociology, stimulated a more analytic approach to religions, while at the same time theology became more sophisticated and, in a sense, scientific as it began to be affected by and thus to make use of historical and other methods.
Jul 06, · In Berger's conceptualization there is no unconscious per se, but there is a non-socialized component of the self. Earlier in Sacred Canopy Berger discusses how the "individual becomes that which he is addressed by others".
But it seems then that there is a part of the the individual which cannot be addressed by the social world or others in that world. Summary.
It has long been believed that secularisation is the inevitable by-product of Modernisation, and that the rise of modern science, pluralism, and consumerism is sure to usher in the decline of religion.
Religion and Culture was first presented by historian Christopher Dawson as part of the prestigious Gifford Lecture series in It sets out the thesis for which he became famous: religion is the key of history.
The book makes two parallel arguments. First, Dawson argues that religion is, and should be treated as, a separate category of human experience.
Second, Dawson claims that religio. Elisabeth Lebovici The Name of Philippe Thomas / Philippe Thomas’ Name In the artistic activities of Philippe Thomas, there was a determination to disappear: it was his procedure to transfer his title of author onto his collectors.