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Essay

by discipline: "Philosophy"

on the topic of: "The role of religion in the life of society"

Introduction

Chapter 1. Religion as a social stabilizer: worldview, legitimizing and regulating functions of religion

Chapter 2. Religion as a factor of social change

Chapter 3. The role of religion in human life and society

Conclusion

Bibliography

Introduction

It is impossible to give an accurate and unambiguous definition of the concept of religion. There are many such definitions in science. They depend on the worldview of the scientists who formulate them. If you ask any person what religion is, in most cases he will answer: “Faith in God.”

The word “religion” literally means binding, re-turning (to something). It is possible that initially this expression denoted a person’s attachment to something sacred, permanent, unchanging. The word “religion” came into use in the first centuries of Christianity and emphasized that the new faith was not a wild superstition, but a deep philosophical and moral system. According to the Christian apologist Lactantius (c. 250 - after 325), religion is the doctrine of the connection between man and God. The etymology proposed by Lactantius has become entrenched in Christian culture as the main one.

The basic religious beliefs of most world religions are written down by people in sacred texts, which, according to believers, are either dictated or inspired directly by God or gods, or written by people who, from the point of view of each specific religion, have reached the highest spiritual state, great teachers, especially enlightened or dedicated ones, saints, etc.

Religion has been of great importance at all times and for all peoples. In this work I will try to talk about the impact of religion on different spheres of activity, on its role in the life of society.

Chapter 1. Religion as a social stabilizer: worldview, legitimizing, and regulating functions of religion

From the perspective of sociology, religion appears as a necessary, integral part of social life. It acts as a factor in the emergence and formation of social relations. This means that religion can also be considered from the standpoint of identifying the functions that it performs in society. The concept of “functions of religion” in religious studies means the nature and direction of the influence of religion on individuals and society, or, more simply, what religion “gives” to each individual person, this or that community and society as a whole, how it influences people’s lives.

One of the most important functions of religion is worldview or, as it is also called, meaning-making. From the point of view of functional content, the religious system includes ideally transformative activity as its first subsystem. The goal of this activity is the mental transformation of the world, its organization in the mind, as a result of which a certain picture of the world, values, ideals, norms is developed - what, in general, constitutes the main components of a worldview. Worldview is a set of views, assessments, norms and attitudes that determine a person’s attitude to the world and act as guidelines and regulators of his behavior.

Worldview can be philosophical, mythological and religious in nature. The functional approach to religion involves deriving the characteristics of a religious worldview from the tasks that religion solves in the social system. One of the models for explaining the formation of the ideological function of religion was proposed by the American philosopher and sociologist E. Fromm. In his opinion, a person, on the basis of his activity and communication, creates a special world - the world of culture and, thus, goes beyond the limits of the natural world. As a result, a situation of duality of human existence objectively arises. Becoming a sociocultural being, a person, due to his bodily organization and inclusion in the natural connections and relationships of the Universe, remains a part of nature. The emerging duality of human existence violates its former harmony with the natural world. He is faced with the task of restoring unity and balance with this world, first of all, in consciousness with the help of thinking. From this side, religion acts as a person’s response to the need for balance and harmony with the world.

Religious consciousness, unlike other worldview systems, includes in the “world - man” system an additional, mediating formation - the world of fantasy beings, connections and relationships, correlating with this world its ideas about existence in general and the affairs of human existence. This allows a person to resolve the contradictions of the real world at the ideological level.

However, the function of a religious worldview is not only to paint a person a certain picture of the world, but, first of all, to enable him to find meaning in his life thanks to this picture. That is why the ideological function of religion is also called the meaning-making function or the function of “meanings”.

Religion, many of its researchers argue, is what makes human life meaningful and fills it with the most important components of meaning.

The Swiss thinker K.R. also insists on the meaning-giving function of religion. Jung. The purpose of religious symbols, he said, is to give meaning to human life. If the Apostle Paul had been convinced that he was just a wandering weaver, then of course he would not have become what he became. His true charge with the meaning of life flowed in the inner confidence that he was God's messenger. The myth that possessed him made him great (Jung K.G. Archetype and Symbol. M., 1992. P. 81).

The fundamental function of religion was not only active in the past, but is also active today. Religion not only harmonized the consciousness of primitive man, inspired the Apostle Paul to solve the universal goal - “the salvation of mankind”, but also constantly supports individuals in their everyday life

The doctrine of the social functions of religion is most actively developed in religious studies by functionalism (it got its name from the predominant emphasis on this aspect of the study of society). Functionalism views society as a social system: in which all parts (elements) must work internally harmoniously and coordinated. Moreover, each part (element) of society performs a specific function. Functionalists consider various factors of social life to be functional if they contribute to the preservation, “survival” of the existing society. The survival of society, in their opinion, is directly related to stability. Stability is the ability of a social system to change without destroying its foundations. Stability is ensured on the basis of integration, unification and coordination of the efforts of people, social groups, institutions and organizations. From the point of view of functionalists, religion performs the function of an integrator of the social organism and its stabilizer. One of the founders of functionalism, E. Durkheim, compared religion in this capacity to the way glue works: it helps people recognize themselves as a moral community, held together by common values ​​and common goals. Religion gives a person the opportunity to self-determinate in the social system and thereby unite with people of similar customs, views, values, and beliefs. E. Durkheim attached especially great importance to joint participation in religious activities in the integrative function of religion. It is through cult that religion constitutes society as a whole: it prepares the individual for social life, trains obedience, strengthens social unity, supports traditions, and arouses a sense of satisfaction.

The legitimizing (legalizing) function is one of the significant functions of religion. The theoretical justification for this function of religion was carried out by a modern representative of functionalism, the greatest American sociologist T. Parsons. In his opinion, no social system is capable of existing if a certain limitation (restriction) of the actions of its members is not ensured, placing them within a certain framework, if their behavior can be varied arbitrarily and without limit. In other words, for the stable existence of a social system, it is necessary to observe and follow certain legalized patterns of behavior. In other words, we are talking not just about establishing and observing certain norms, but about the attitude towards them: are they possible at all, in principle? Recognize these norms as a product of social development and, therefore, recognize their relative nature, the possibility of change at a higher stage of development of society, or recognize that norms have a supra-social, supra-human nature, that they are “rooted”, based on something imperishable, absolute, eternal . Religion in this case acts as the basic basis not of individual norms, but of the entire moral order.

Along with the ideological, legitimizing function, functionalist sociologists attach great importance to the regulating function of religion. From this point of view, religion is considered as a specific value-orientation and normative system. The regulatory function of religion is revealed already at the level of religious consciousness. Each religious system develops a certain system of values, the implementation of which is carried out by the individual in the process of his activities and relationships. The direct regulatory function is performed by the value setting.

A value setting is a kind of preliminary program for the activities and communication of people, associated with the possibility of choosing their options. It represents a socially determined predisposition of a person to a predetermined attitude towards a particular object, person, event, etc. The value attitudes of believers are developed in a religious organization in the process of communication between people and are passed on from generation to generation.

An individual’s awareness of the content of value attitudes forms the motive for his behavior and activity. Motive allows a person to correlate specific situations in which he acts with the system of values ​​that guides his behavior. The immediate motive of human behavior appears in the form of its goal. Goals can be immediate, long-term, long-term, or final. The ultimate goal is the end in itself of all human activity. It permeates this activity through and through and reduces all other goals to the role of means of one’s own achievement. The ultimate goal of human activity is called an ideal. The ideal is the top of the entire pyramid of the value system.

Each religion develops its own value system, in accordance with the peculiarities of its doctrine. In this system, a unique scale of values ​​is formed. So, for example, in Christianity, a special element of value is endowed with everything that has to do with the communication of God and man. A believer, as a rule, has the intention of getting closer to God, of bridging the gap that was established between man and God as a result of “original sin.” This attitude forms the motive of his behavior, which is realized both in the system of religious actions (prayers, fasts, etc.) and in everyday behavior. A Christian sets specific goals for himself in the process of this behavior. The ultimate goal of all this activity and behavior for a Christian is the “salvation” of his soul, complete fusion with God, and the acquisition of the “Kingdom of God.” “The Kingdom of God” is the ideal towards the realization of which all the efforts of both the individual Christian and all Christians through the activities of religious organizations are aimed.

The normative system of religion has even greater regulatory potential. Religious norms are a type of social norms, a system of requirements and rules aimed at the implementation of religious values. By the nature of regulating behavior, religious norms can be positive, obliging one to perform certain actions, or negative, prohibiting certain actions, relationships, etc.

According to the subject of the prescription, religious norms can be divided into general ones, intended for all followers of a given creed, or for a specific group (only for laity or only for clergy). For example, the requirement of celibacy in Catholicism applies only to clergy.

According to the nature of the activities and relationships that are influenced by religious norms, it is necessary to distinguish cult and organizational ones. Religious norms determine the order of religious rites, ceremonies, and regulate relations between people during the exercise of religious worship. religion social person society

Organizational and functional norms regulate intra-community, intra-church and inter-church, as well as inter-confessional relations. These include norms governing relations that arise within religious organizations themselves (communities, sects, churches), between believing citizens of a certain religion, between religious associations, between clergy of various ranks, between the governing bodies of organizations and their structural divisions. These norms are contained in various types of charters and regulations on religious organizations.

Religion covers a fairly wide sphere of human social existence. And naturally, in religious studies there is a discussion on the question of which type of this normative regulation can be classified as strictly religious, and which only externally relates to the religious sphere.

Two different answers have been proposed to this question: the first is that any regulatory influence should be recognized as religious if it is carried out within the framework of religious organizations. The second seeks to distinguish between religious regulation itself, which is initiated by religious motivation, and indirect religious regulation, which is associated with non-religious forms of social activity and relationships, but carried out within the framework of religious organizations or under the auspices of these organizations. An example of the second type of activity is missionary activity, charitable activities of religious organizations.

Chapter 2. Religion as a factor of social change

Functionalism focuses on the functions of religion. In the sociology of religion it is opposed by conflict theory, which focuses on the disintegrating function of religion. A number of arguments are used to justify this function. One of them, the simplest, is the assertion that, acting as a source of unity of certain social communities on the basis of one or another creed, cult and organization, religion simultaneously contrasts these communities with other communities formed on the basis of another creed, cult and organizations. This opposition can serve as a source of conflict between Christians and Muslims, between Orthodox and Catholics, between Orthodox and Baptists, etc. Moreover, these conflicts are often deliberately inflated by representatives of certain associations, since conflict with “foreign” religious organizations promotes intra-group integration: enmity with strangers creates a sense of community, encourages you to seek support only from “your own.” This type of behavior is quite typical for various kinds of sectarian associations. Representatives of these associations consider as “outsiders” not only representatives of other religious groups, but also all those who are not members of these associations, i.e., non-believers.

Representatives of conflict theory rightly point to the fact that conflicts exist not only between religious associations, but also within them. Intra-religious conflicts can take the most acute forms and develop into major social conflicts. A striking example of such a conflict is the Peasants' War in Germany in the 16th century under the leadership of Thomas Münzer, as well as the largest event in the social life of Europe in the 16th century - the Reformation.

The Reformation took place under the slogan of reforming Catholicism, returning its doctrine and practice to those forms that were laid down by Christ and the apostles during the times of primitive Christianity. For many religious scholars, the events of the Reformation era represent a deep religious conflict. However, among the representatives of conflict theory there are those who tend to interpret this, like all other major religious conflicts, primarily as social conflicts.

From the point of view of this trend in conflictology, the basis for the formation of social systems are social interests: economic, political. The spiritual values, ideals and norms underlying religion are of a secondary, derivative nature in relation to economic and political interests. Therefore, the basis of all social conflicts should be sought primarily for economic and political reasons. However, under certain conditions, social conflicts can acquire a religious shell, take place under religious slogans and be directly inspired by religious organizations. Religion in this case acts as a disintegrating factor, contributing to the split of society into hostile camps and inspiring antagonistic social struggle.

Associated with this trend in religious conflictology is the doctrine of the ideological function of religion. From the point of view of this teaching, religion is a superstructural phenomenon, a form of social consciousness. It itself cannot produce certain social relations, but only reflects them and integrates them in a certain way. Depending on the social forces whose interests this or that religion expresses, at a given specific historical stage in the development of society, it can justify and thereby legitimize existing orders, or condemn them, denying them the right to exist. Therefore, one or another interpretation of religious values, norms, and patterns of behavior can serve as an effective tool in the hands of both conservative and revolutionary forces. Religion can fuel social conformity, serving as a brake on social development, or it can stimulate social conflicts, inspiring people to social change and thus promoting society along the path of social progress.

History shows that often the struggle for justice and social equality receives religious motivation. If a religious doctrine asserts that all people are equal before God, and if at the same time there are social, racial and national inequalities, then it is quite logical that people, relying on religious doctrine, rise to fight for their rights. Religious motivation occupied a significant place in the national liberation movements of African countries, in the struggle against colonialism and neocolonialism, in the struggle for civil rights of blacks in the United States, led by Pastor Martin Luther King, in Latin American anti-imperialist movements fueled by the ideals of “liberation theology.”

Conflict theory, revealing the disintegrating function of religion, allows us to consider religion as an important factor not only in social stability, but also in social change. She emphasizes that conflicts themselves can have not only negative destructive consequences, but also have a positive, constructive meaning. The prominent German sociologist Max Weber paid special attention to the constructive, creative function of religion, the function of a stimulator of social change. . In his famous works “Protestant ethics and the spirit of capitalism”, “Economic ethics of world religions”, “Theory of stages and directions of religious rejection of the world”, he showed the influence of religion on the process of social change in certain countries and regions. One of the main ideas, which was quite convincingly substantiated by M. Weber, is that Protestantism played a prominent role in the formation of the entire modern Western civilization, gave a powerful stimulus to its development, while Eastern religions not only did not stimulate this development, but in a certain sense even served as a barrier to such development.

Weber argued that the reason for this or that way of behavior of people, including in the economic sphere, is adherence to a particular religion. The most favorable preconditions for the development of bourgeois relations, in his opinion, were laid down in the Reformed religion - Calvinism. Therefore, Protestantism played a decisive role in the emergence of the “spirit of capitalism”, the formation and development of capitalist social relations. That is why M. Weber argued that Protestantism contained a circle of ideas in which activity, externally aimed only at making a profit, began to be subsumed under the category of vocation, in relation to which the individual feels certain obligations. “For it was precisely this idea - the idea of ​​vocation that served as the ethical support for the life behavior of “new style” entrepreneurs.”

M. Weber, having shown the important role of Protestantism in the formation of capitalist social relations, opposed the simplification and falsification of this idea. In “Protestantism and the Spirit of Capitalism,” he wrote: “We do not claim that capitalism arose as a result of the Reform, but only that the Reformation, religious teaching, played a certain role in the qualitative formation and quantitative expansion of the “capitalist spirit.” At the same time, M. Weber emphasized that other ways of establishing a market economy are possible.

Chapter 3. The role of religion in human life and society.

Religion affects the individual and society in several interrelated ways. The result and consequences of religion performing its functions can be different. This generalized result in religious studies is called the social role of religion. According to the definition of D. M. Ugrinovich, “the social role of religion is a system of social functions of religion inherent in it in certain historical conditions.” (Ugrinovich D. M. Introduction to religious studies. M., 1985. P. 99). From this definition it follows that the degree of influence of religion is related to its place in society. This place is not given once and for all. In medieval feudal society, religion permeated all spheres of human life, regulated and sanctioned the system of social relations. In some Asian countries (for example, Iran, Saudi Arabia), religion still occupies a dominant place in people's lives and has a decisive influence on people's behavior and social institutions. In Europe and America, as a result of the process of secularization, the role of religion has changed. It has been squeezed out of many spheres of public life, although it remains an important motivator of personal behavior and influences the activities of social institutions.

In modern religious studies, there are various criteria for assessing the social role of religion. In the Marxist sociology of religion, the definition of the social role of religion is associated with its impact on social progress. In other words, the criterion for assessing the role of religion is formulated as follows: whether religion promotes social progress or hinders it. K. Marx, as you know, characterized this role with the figurative expression “religion is the opium of the people,” but at the same time added “an expression of squalor” and “protest against this squalor.” Thus, from the point of view of K. Marx, religion as a form of illusory consciousness is an obstacle to social progress). At the same time, K. Marx and F. Engels repeatedly emphasized that religion, under certain circumstances, also plays a progressive role in the development of society.

The role of religion in the lives of specific people, societies and states is not the same. It is enough to compare two people: one living according to the laws of some strict and isolated sect, and the other leading a secular lifestyle and absolutely indifferent to religion. The same is the case with various societies and states: some live according to the strict laws of religion (for example, Islam), others offer complete freedom in matters of faith to their citizens and do not interfere in the religious sphere at all, and thirdly, religion may be prohibited. Over the course of history, the situation with religion in the same country can change. A striking example of this is Russia. And confessions are by no means the same in the requirements that they make of a person in their rules of conduct and moral codes. Religions can unite people or separate them, inspire creative work, feats, call for inaction, peace and contemplation, promote the spread of books and the development of art and at the same time limit any spheres of culture, impose bans on certain types of activities, sciences etc. The role of religion must always be viewed specifically as the role of a given religion in a given society and in a given period. Its role for the whole society, for a separate group of people or for a specific person may be different. At the same time, we can say that religion usually tends to perform certain functions in relation to society and individuals.

Firstly, religion, being a worldview, i.e. a system of principles, views, ideals and beliefs. It explains to a person the structure of the world, determines his place in this world, and shows him what the meaning of life is.

Secondly (and this is a consequence of the first), religion gives people consolation, hope, spiritual satisfaction, and support. It is no coincidence that people most often turn to religion during difficult moments in their lives.

Thirdly, a person, having before him a certain religious ideal, changes internally and becomes able to carry the ideas of his religion, affirm goodness and justice (as this teaching understands them), putting up with hardships, not paying attention to those who ridicule or insults him.

Fourthly, religion controls human behavior through its system of values, moral guidelines and prohibitions. It can influence large communities and entire states living according to the laws of a given religion.

Fifthly, religions contribute to the unification of people, help the formation of nations, the formation and strengthening of states (for example, when Rus' was going through a period of feudal fragmentation, burdened by foreign yoke, our distant ancestors were united not so much by a national, but by a religious idea - “we are all Christians” "). But the same religious factor can lead to division, the collapse of states and societies, when large masses of people begin to oppose each other on religious principles. Tension and confrontation also arise when a new direction emerges from a church (this was the case, for example, during the era of the struggle between Catholics and Protestants, surges of which are felt in Europe to this day).

Sixthly, religion is an inspiring and preserving factor in the spiritual life of society. It preserves public cultural heritage, sometimes literally blocking the way for all kinds of vandals. Although it is extremely misleading to perceive the church as a museum, exhibition or concert hall; When you come to any city or foreign country, you will probably be one of the first places to visit a temple, which the locals will proudly show you. Religion performs a creative cultural function in history. It can be illustrated by the example of Rus' after the adoption of Christianity at the end of the 9th century. Christian culture with centuries-old traditions established itself and flourished then in our Fatherland, literally transforming it. Again, let’s not idealize the picture: after all, people are people, and completely opposite examples can be drawn from human history. You probably know that after the establishment of Christianity as the state religion of the Roman Empire, in Byzantium and its environs, Christians destroyed many of the greatest cultural monuments of the ancient era.

Seventh, religion helps to strengthen and consolidate certain social orders, traditions and laws of life. Since religion is more conservative than any other social institution, in most cases it strives to preserve foundations, to stability and peace. (Although, of course, this rule is not without exceptions.)

Whatever religion we take, their values ​​and commandments are similar - do not kill, do not steal, do not use foul language, do not slander, do not envy, do not commit adultery, etc. It turns out that the role religion in the life of society is to call people to conscience, to generally accepted norms of human existence, to moral principles, to understanding and observing these principles. (We are not talking about sects whose beliefs can hardly be called normal).

Conclusion

It is impossible to unambiguously assess the role of religion in the life of society. All the experience of the XX-XXI centuries. showed the inconsistency of one-sided forecasts regarding the future fate of religion: either its inevitable and imminent extinction, or the coming revival of its former power. Today it is obvious that religion plays a significant role in the life of society and that it is undergoing profound and irreversible changes.

The position of religion in modern society is decisively influenced by two main forces of our time - scientific and technological progress and politics. Their evolution in modern society leads to ambiguous consequences for religion: while destroying traditional institutions, they sometimes open up new opportunities for it.

Advances in mastering nature with the help of technology, achieved in the 20th-21st centuries. century, based on a gigantic increase in scientific knowledge, had a profound impact on religious consciousness.

Science has not supplanted religion, but it has caused profound changes in religious consciousness - in the understanding of God, the world, and man. Having solved many problems of understanding the world and man's mastery of the forces of nature, science has pushed the frontier of knowledge to even more complex problems than before.

Religion as a moral and spiritual force today has the opportunity to enter into dialogue with the world, the fate of which turns out to be dependent on its moral consistency in the face of real problems of social development. The cultural values ​​shared by most religions are based on universal human values, such as love, peace, hope, and justice.

Bibliography

1. Yu.F. Borunkov, I.N. Yablokov, M.P. Novikov, etc. Ed. I.N. Yablokov. Fundamentals of Religious Studies. .

2. Buryakovsky A.L. and others. History of religion. Lectures given at St. Petersburg University .

3. Weber M. Protestant ethics and the spirit of capitalism // Works of M. Weber on the sociology of religion and culture. Vol. 2. M., 1991.

4. Zelenkov M.Yu. World religions.

5. Men A. History of religion. M., 1994

6. Radugin A.A. Introduction to religious studies: theory, history and modern religions. M., 2004

7. Ugrinovich D.M. Introduction to Religious Studies. M., 1985.

8. Fromm E. Psychoanalysis and religion // Fromm E. To have or to be. M., 1990

9. Engels F. Peasant War in Germany // Marx K., Engels F.

10. Jung K.R. Archetype and symbol. M., 1992.

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Perhaps no one will object that religion is one of the main factors in human history. It is permissible, depending on your views, to say that a person without religion would not have become a man, but you can (and this is also an existing point of view) adamantly prove that without it a person would be better and more perfect. Religion is the reality of human life, and in fact, it should be perceived as such.

The importance of religion in the lives of certain people, societies and states varies. One only has to compare two people: one who adheres to the canons of some strict and closed sect, and the other who leads a secular lifestyle and is completely indifferent to religion. The same can be applied to various societies and states: some live according to the strict laws of religion (for example, Islam), others provide their citizens with complete freedom in matters of faith and do not interfere in the religious sphere at all, others keep religion banned. Over the course of history, the issue of religion in the same country may change. A striking example of this is Russia. And the confessions are not at all similar in the demands that they put forward in relation to a person in their laws of behavior and moral codes. Religions can unite people or divide them, inspire them to creative work, to feats, call for inaction, real estate and observation, help spread books and develop art and at the same time limit any spheres of culture, impose bans on certain types of activities, science etc. The significance of religion should always be considered specifically in a particular society and during a given period. Its role for the entire public, for a separate group of people or for a specific person may be different.

In addition, we can say that religions usually tend to perform certain functions in relation to society and individuals.

1. Religion, representing a worldview, that is, a concept of principles, views, ideals and beliefs, shows a person the structure of the world, specifies his place in this world, shows him what the meaning of life is.

2. Religion is a consolation, hope, spiritual quenching and support for people. It is no coincidence that people tend to turn to religion during difficult moments in their lives.

3. A person, possessing some kind of religious ideal, is internally reborn and becomes able to carry the ideas of his religion, establish goodness and justice (as this teaching dictates), putting up with hardships, not paying attention to those who ridicule or insult him . (Of course, a good beginning can only be affirmed if the religious authorities leading a person along this path are themselves pure in soul, moral and strive for the ideal.)

4. Religion controls human actions through its system of values, spiritual attitudes and prohibitions. It can have a very strong effect on large communities and entire states that live according to the rules of a given religion. Naturally, there is no need to idealize the situation: belonging to the strictest religious and moral system does not always stop a person from committing reprehensible acts, or society from immorality and lawlessness. This sad circumstance is a consequence of the powerlessness and flawed human soul (or, as followers of many religions would say, these are the “machinations of Satan” in the human world).

5. Religions contribute to the unification of people, assist in the formation of nations, the formation and strengthening of states (for example, when Rus' was going through a period of feudal fragmentation, burdened by foreign yoke, our distant ancestors were united not so much by a national, but by a religious idea: “we are all Christians”) . However, the same religious reason can lead to division, splitting of states and societies, when a large number of people begin to oppose each other on religious principles. Tension and confrontation also appear when a new direction emerges from a church (this was the case, for example, during the era of the struggle between Catholics and Protestants; surges of this struggle can be felt in Europe to this day).

Among followers of various religions, extreme movements sometimes appear, whose participants recognize only their own divine laws and the correctness of their confession of faith. Often these people prove they are right using cruel methods, not stopping at terrorist acts. Religious extremism (from the Latin extremus - “extreme”), unfortunately, remains a fairly widespread and dangerous phenomenon in the 20th century. - a source of social tension.

6. Religion turns out to be an inspiring and preserving cause of the spiritual life of society. It takes public cultural heritage under protection, sometimes literally blocking the way for all sorts of vandals. True, it is extremely wrong to perceive the church as a museum, exhibition or concert hall; When you find yourself in any city or in a foreign country, the first thing you will most likely do is visit a temple that the locals proudly showed you. Note that the word “culture” itself originates from the concept of “cult”. We will not deal with the long-standing dispute about whether culture is part of religion or, conversely, religion is part of culture (among philosophers there is both point of view), but it is quite clear that religious positions have been at the basis of many aspects since ancient times creative activities of people, inspired artists. Naturally, there is also secular (non-church, worldly) art in the world. From time to time, art critics try to contrast secular and ecclesiastical principles in artistic creativity and claim that church canons (rules) did not give room for self-expression. Officially, this is so, but, having penetrated deeper into such a difficult issue, we will understand that the canon, sweeping away everything unnecessary and secondary, on the contrary, “liberated” the artist and gave scope to his creativity.

Philosophers clearly distinguish between two concepts: culture and civilization. To the latter they include all the achievements of science and technology that increase a person’s capabilities, provide him with comfort in life and determine the modern way of life. Civilization is akin to a powerful weapon that can be used for good, or can be turned into a means of murder: it depends on whose hands it is in. Culture, like a slow but mighty river rising from an ancient source, is quite conservative and often conflicts with civilization. Religion, being the basis and core of culture, is one of the decisive factors that protects man and humanity from splitting, degradation and even, possibly, from moral and physical death, that is, all the troubles that civilization can bring with it.

Consequently, religion performs a creative cultural function in history. This can be shown by the example of Rus' after the adoption of Christianity at the end of the 9th century. Christian culture with ancient traditions strengthened and flourished then in our Fatherland, literally transforming it.

And yet there is no need to idealize the picture: after all, all people are different, and completely opposite examples can be drawn from human history. You may remember that after the establishment of Christianity as the state religion of the Roman Empire, in Byzantium and its environs, Christians demolished many of the greatest cultural monuments of the ancient era.

7. Religion helps to strengthen and consolidate specific social orders, traditions and laws of life. Since religion is more conservative than any other social institution, it basically always strives to preserve foundations, to stability and peace.

Bella R. Sociology of religion //American sociology. Prospects, problems, methods. M., 1972. P. 265-281.2

Weber M. Protestant ethics and the “spirit of capitalism” // Izbr. prod. M., 1990.

Weber M. Sociology of religion (types of religious communities) // Works of M. Weber on the sociology of religion and ideology. M., INION RAS, 1985.

Weber M. Economic ethics of world religions. Introduction //Works of M. Weber on the sociology of religion and ideology. M., INION RAS, 1985. P.40-75.

Gorelov, A. A. Religious Studies. – M.: Flinta: MPSI, 2005. P. 7–16.

History of religion: In 2 volumes / ed. I. N. Yablokova. – M.: Higher School, 2002. T.1. pp. 17–28, 41.

Malinovsky B. Magic, science and religion // Magic Crystal. M., 1982.

Nikolsky N. M. History of the Russian Church. M., 1985. S. 234-413.

Garadzha V.I. Religion as a subject of sociological analysis // Religion and Society. Reader on the sociology of religion. Ed. IN AND. Garaja. M., 1994.

Durkheim E. Course of social science // Emile Durkheim. Sociology. Its subject, method, purpose. M., 1995.

Lektorsky V.A. Faith and knowledge in modern culture//Questions of Philosophy, 2007. No. 2, pp. 14-19.

Religion in history and culture: a textbook for universities / M. G. Pismanik, A. V. Vertinsky, S. P. Demyanenko and others / Ed. M. G. Pismanika. – M.: Culture and Sports, UNITY, 1998. (Ch. 13,16).

Topic No. 2. Early forms of religious consciousness[:]

Target:

Analysis of early religious ideas: animism, fetishism, totemism and magic;

Indicate the role and place of myth in the development of social consciousness;

Outline the ways of formation of religion and the place it occupies in society.

Lecture structure:

Forms of behavior and orientation of archaic consciousness - animism, fetishism, totemism, magic

The emergence of myth and myth consciousness

The formation of religion

The first stage of human history itself is, as is known, the primitive communal era. During this period, the formation of man as a special biological species ends. At the border of the Early and Late Paleolithic, the zoological, herd organization smoothly flows into the clan structure, already representing the original human collective. Subsequent development leads to the emergence of a communal tribal way of life and the development of all kinds of methods of social life. According to the ideas available in historical science, chronologically this period begins in the late Paleolithic and covers the period of time up to the beginning of the Neolithic. In “social space” it corresponds to the movement of humanity from early forms of social organization (clan) to the primitive neighboring community.

Primitive nature is especially characterized by a high degree of connection between human existence and everything that occurs in the surrounding nature. Relationships to earth and sky, climate change, water and fire, flora and fauna in the conditions of an appropriating (gathering-hunting) economy were not only objectively necessary factors of human existence, but also constituted the direct essence of the life process. The unity of human existence and nature, obviously, should have been expressed in the identification of both already at the level of “living contemplation.” The ideas arising on the basis of the received sensations connected and stored the impression of sensory perception, and thought and feeling appeared as something single, inseparable from each other. It can be assumed that the result could be the endowment of a mental image with the properties of a natural phenomenon perceived through the senses. Such a “fusion” of nature and its sensory-figurative reflection expresses the qualitative originality of primitive consciousness. Primitiveness becomes characterized by such features of the archaic worldview as the identification of human existence with nature and the overwhelming predominance of collective ideas in individual thinking. In unity, they form a specific state of mind, which is designated by the concept of primitive syncretism. The content of this type of mental activity lies in the undifferentiated perception of nature, human life (in its communal-tribal quality) and the sensory-figurative picture of the world. Ancient people were so included in their environment that they thought of themselves as participating in absolutely everything, without standing out from the world, much less opposing themselves to it. The primitive integrity of being corresponds to a primitive holistic consciousness that is not divided into special forms, for which, to put it simply, “everything is everything.”

Social institutions functioning in society are responsible for one or another aspect of human life, influence it and, to some extent, determine the fate of not only an individual, but also the entire society as a whole. Religion, as one of these institutions, is no exception. The role of religion in the life of society is exceptionally great. More than half of all people living adhere to one of the four world faiths or many smaller religious denominations. This means there is a life-defining meaning in this. The history of this issue goes back to primitive communal relations. Even then, people who were not experienced in the natural sciences began to deify forces that they could not resist. Among these forces, natural phenomena prevailed, as well as animals, which turned out to be more powerful than humans.

Why was such deification, and ultimately faith in God, necessary? At the initial stage, in order to simply take into account the existence of a force that cannot be ignored. Later this turned into an absolutization of this power and admiration for it. The apotheosis of such a psychological process was the personification of omnipotence over everything on the planet in the form of a deity. Outwardly, he is similar to people, only more perfect, strong and fair, and most importantly, able to help.

Faith in the existence of such divine perfection gives people confidence in their own abilities, peace of mind in a restless soul, hope for a happier fate, and makes life meaningful and understandable.

Religious influence

Religion and its role in the life of modern society are determined by the functions that it performs in the social environment. There are five main ones. Only through these functions does religion influence the worldview of both an individual and the entire people as a whole.

Regulatory function

It consists in orienting all its adherents to certain norms and rules that regulate all aspects of human life. Believers are obliged to fulfill prescribed religious requirements and balance their personal and social life with them.

Communicative

This function includes uniting the denomination of its flock into one community with close communication and social ties. The communication of believers takes place in an atmosphere of church services and personal communications, joint prayers, and meditative appeal to God.

Integrative function

In fact, it becomes an evolutionary version of the communicative function. Belief in one God not only brings people together, but also integrates them into religious groups that influence the behavior of society, and in some cases, the state.

Compensatory function of religion

Relies on the consolation of believers who find themselves in a difficult situation. Faith in the help of the Almighty gives people confidence in their abilities, hope for a better fate even in a hopeless situation. But the lives of people who are in relative prosperity, faith in God and service to him are inspired with great meaning.

Educational

Religiosity also has an educational function. Faith in God shapes the spiritual potential of believers and limits them to a freely determined morality. This restrictive feature has a beneficial effect when applied to people suffering from addictions, for example, to alcohol or drugs, as well as in relation to criminals.

Religion and culture

Religiosity is becoming the most prominent form of public culture. The roots of its development go back to ancient times. The desire to live in harmony with God as an omnipotent and just being, even at the dawn of social history, gave rise to the desire to serve him, worship him and set an example for others. The word “culture” itself comes from the religious “cult”, that is, service to God.

In religious philosophy, several prerequisites are identified that underlie the formation of religion and the corresponding cultural background:

1. The epistemological prerequisites for the emergence of religion are related to the fact that people’s range of cognitive potential is limited and they are not able to explain many phenomena in the world around them.
2. The psychological prerequisites for faith in God are determined by the existence in the life of an individual of any insoluble psychological problems and the anxiety and fear that come from this.
3. The socio-cultural preconditions of religiosity are often determined mainly by the political situation, forcing the ruling class to unite large masses of people to fulfill their tasks, for example, during the war.
4. The cultural aspect of religion is directly influenced by its anthropological conditioning and focus on the transcendental inclinations of people. Therefore, human images constantly appear in fetishes in the form of sculptures, icons, and picturesque church frescoes, in which saints and gods appear to people.

Initially, the types of human culture were concentrated only on God and everything that is connected with him in one way or another: the architecture of churches, writing, books that passed on stories about saints from one generation to another, which were a moral standard for everyone. Thus, religious culture became the basis for the culture of all human societies and civilization in general.

Modern society views religion as a reliable means of connecting humanity with God. This continuity allows the individual to feel not like a lonely individual, but a representative of the human race, involved in everything that happens nearby. Social relations are inherent in all aspects of human activity in political, economic, legal, cultural, and other spheres. But only religion is capable of incorporating this into itself and directing the activities of man and society in a single, united direction.