He laid emphasis on Magic and its types and functions. Therefore, that information is unavailable for most Encyclopedia.com content. But sometimes this can be deceptive. Robin Horton, for example, in a series of essays spanning thirty years (and collected in 1993) argues for an intellectualist explanation of religion. R.R. new york: mentor, 1958. lawson, thomas, and mccauley, robert. : university of notre dame press, 1981. tylor, edward. new york: norton, 1950. freud, sigmund. Humans, Hume argues, anthropomorphize the unknown causes behind significant events and, thereby, create gods. Hume's theory explains religion in intellectual terms: as an account of the unknown causes at work in the natural and social worlds. A religion is a shared system of beliefs and practices concerning sacred things that unites a community. Since, these will make a loud rumbling sound, rain will follow. Not only does Hume consider religion a fit object for scientific investigation, he also theorizes that religion arises in the absence of science. Some read The Essence of Christianity as a theological text because they view Feuerbach as collapsing the distinction between a humanistic theory and a religious theory. ." Refer to each style’s convention regarding the best way to format page numbers and retrieval dates. If religion itself is not universal, it is, nevertheless, a response to universal feelings. Unlike science, however, which employs impersonal processes and entities as its explanatory idiom, religion employs personal forces and entities. Hume posits a natural propensity in humans to "conceive all beings like themselves, and to transfer to every object, those qualities, with which they are familiarly acquainted, and of which they are intimately conscious" (p. 29). Though Boyer is critical of intellectualist explanations, both Guthrie and Boyer share Hume's view that religion does not represent "an original instinct or primary impression" in human nature. He called this impersonal force mana. Religious theories explain religion in terms of a religious object, entity, force, or ultimate reality. This approach enjoys considerable advantages. new york: d. appleton, 1862. stout, jeffrey. A French admirer of Hume's theory, Baron d'Holbach, coined the term anthropomorphism to capture the tendency Hume describes. This definition, based on the "readily visible outward features" of religion, bears a symmetrical relation to Durkheim's hypothesis concerning its "deep and truly explanatory elements" (p. 21). The ‘ancestor worship is the root of every Religion’. Lang did not accept that the idea of Gods could have arisen as a late development from a belief in Ghost or spirits. The general term religion reflects this differentiation. They are based variously on ideas human social structures, emotions, or cognition. Sir Edward Tylor’s theory of Animism considers both the origin and “development of Religion”. The nineteenth-century German scholar, Max Muller, for instance, theorizes that religion begins in perceptions of the infinite glimpsed in awesome natural phenomena like the sun. the naturalness of religious ideas: a cognitive theory of religion. Some scholars have argued that Magic rather than Religion is the more primitive way of dealing with crises. Religions are attempts to allay guilt by deferred obedience to the father. Through a "disease of language," the names for the powerful natural phenomena became misconstrued and taken to be the names of superhuman beings. Psychological Theories. The attributes or the symbols became personified as deities. Marett (1915) held that a belief in man and tabu (or taboo) provided a definition of the Magico-Religious thinking. Nevertheless, he offers a salutary corrective. The death is a longer period of insensibility. Rapidly changing societies with good technological control, on the other hand, draw their analogies from the natural and artificial realms, which to them seem most predictable. willard trask. Disclaimer Copyright. A Cognitive Theory of Religion' by Stewart Guthrie In order to explain a fact as general as [religion] by an illusion, it would be necessary that the illusion invoked ... have causes of an equal gen-erality. This theory was superseded by the ghost theory and the soul theory. Marx endorses Feuerbach's view of religion as alienation and projection, but argues that religion, or alienated consciousness, is only an epiphenomenal reflection of a more basic dehumanizing alienation at the level of social and economic organization. The individual depends on society for his or her well-being, yet society demands service from the individual and frequently requires that the individual set aside his or her own interests and inclinations. first principles. in implicit meanings. Comte (1908) took up this theory and wrote that in due courses Fetishism was replaced by Polytheism. The meaning of terms: It is our policy to use the terms by which various groups describe themselves. In various ways "homo religiosus " builds different myths, rites, and beliefs out from the universal symbols. ." This fact, he argues, helps explain the tendency of Western scholars to dismiss intellectualist explanations of religion. Specifically religious concepts (as opposed to folklore, myths, etc.) It includes the study of the relation of…, private religion In conventional sociological terms, religion is a public activity involving communal practices (such as worship and sacraments), and…, Religion, Naturalistic Reconstructions of, Religion in Scandinavia and Eastern Europe, Religion in Mexico, Catholic Church and Beyond, Religion in Canada: A Historical Survey, 1500 to the Present, Religion, Western Perceptions of Traditional Religions, Religion, Western Perceptions of World Religions, Religion, Western Presence in Southeast Asia, Religion, Western Presence in the Pacific, Religion: Indigenous Peoples' View, South America, https://www.encyclopedia.com/education/encyclopedias-almanacs-transcripts-and-maps/religion-theories.

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