Originally posted by KellyJay
How do you define religion?
Kelly
Reading through this thread, I see only rwingett has made a serious effort to offer a general definition. Black beetle's collectivist sensibilities, drawn from the late Durkheim it would seem, have some merits, but they are embedded in definitions that fail through tautologies, several peculiarly limiting manifestations of certain religious expressions (archetypes), and other faults too numerous to delineate here. FabianFnas draws our attention back to a simple assertion of belief in the supernatural. If we substitute the word
sacred for
supernatural, we might have the beginnings of a working definition. But, dictionary.com, which rwingett copied, already develops these notions further.
The beginning of the dictionary definition offers:
"a set of beliefs concerning the cause, nature, and purpose of the universe."
This emphasis on beliefs is how the term is generally used in English in common, ordinary language. Alas, the definition "set of beliefs" seems slanted towards religious systems that are creedal, and slights many systems of practice that most folks recognize as clearly religious, but that cannot be explained through doctrines or dogmas. Fortunately, for our purposes here, anthropologists have been grappling with these failures of the common understanding of
religion as long as that particular tribe of human inquiry specialists have existed.
I offer as provisional a definition that seems a good place to begin. Others have criticized this definition for many years; I have, as well. This is not my definition, but one that I find workable for
discussions toward a definition.
Religion is a system of symbols which acts to establish powerful, pervasive, and long-lasting moods and motivations in men and women by formulating conceptions of a general order of existence and clothing these conceptions with such an aura of factuality that the moods and motivations seem uniquely realistic.*
Mood are fluctuating, temporary states of being; motivations are propensities to behave in a certain way. A patriotic citizen may have a persisting tendency, a chronic inclination to perform in prescribed ways in specific situations, for example, to stand when the nation's flag (here understood as a sacred symbol) is carried by in a parade or when the national anthem is sung. This motivation is ever-present no matter what the citizen is doing, although it is not always observable. It stems from a sense of belonging, from self-identity as an member of a Nation with all its privileges and obligations. Moods, on the other hand, are temporary sensations. The patriotic citizen may experience a sense of exhilaration when the flag passes by, or she may feel angry when it is publicly burned. Even the protester that has chosen torching the cloth as an act of defiance is appealing to a shared sense of the sacredness of the flag as a symbol of the Nation, of its values, and of its history. Mood reflecting the entire range of human emotions may be invoked. Moods and motivations are both elements in an established pattern in which symbols act as the vehicle that conveys a sense of the nature of society into behavior consistent with such a perception.
*Clifford Geertz,
The Interpretation of Cultures (1973), p. 90.