Whence God?
نویسنده
چکیده
Defining religion has never been simple; it is not a one-dimensional, monolithic condition but rather a complex enterprise with multi-dimensional consequences (Saroglou, 2013). Clifford Geertz (1973) characterized religion as a cultural form which “denotes an historically transmitted pattern of meanings embodied in symbols, a system of inherited conceptions expressed in symbolic forms by means of which [humans] communicate, perpetuate, and develop their knowledge about and attitudes about life (p. 89).” Though oft cited (e.g., Bellah, 2011), and though it is clearly applicable to religion, certainly this definition could be used to describe other aspects of culture as well—art, literature, even journalistic traditions. When it comes to religion, therefore, nothing is simple or straightforward. It is thus possible for Boyer (2010) to argue the concept into oblivion by simply demonstrating the uncertainty and ambiguity of every major attribute Geertz, or anyone else, might ascribe to religion. Nonetheless, though Boyer’s points evoke needed caution, he himself acknowledges that the presence of religion in the real world cannot be dispensed with so easily. Religion, whether you are for it or against it, is a central part of global human culture. It cannot be ignored or finessed, it must be understood. Recently, Riesebrodt (2010) argued that religion should be defined relative to its three historically primary concerns. These are helping people to 1) survive misfortune, 2) handle crises, and 3) receive salvation. He further argued that if we want to understand religion we must examine it relative to its liturgies, that is, in terms of its institutionalized habitus (Bourdieu, 1977). These liturgies are encoded versions of religious actions/rituals which are considered appropriate for addressing misfortunes, crises, and the pursuit of salvation. In order to explain religion, however, and this point is of central relevance to the present work, Riesebrodt argued
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