The reasoning of individuals can be twisted. Ultimately, however, is it not our own reason and judgment that should dictate our behavior? Church leaders and teachings can be wrong. Laws and government policies can be wrong. Dorothy Day, Martin Luther King, Nelson Mandela, and Andrei Sakharov all spent some time in jail or exile for daring to violate unjust laws or government policies. Our culture or subculture can be wrong. In making decisions many of us are strongly influenced by them.
When young, I belonged to a Catholic subculture. Throughout most of my adulthood, I was part of an academic subculture. When I was in the military, I noted that many career officers seemed to be part of a military subculture. All of these subcultures skew our objectivity and way of looking at the world, and if we wish to act rationally, we must be aware of their influence on us.
Our ideology can also be wrong. Whether we consider ourselves conservatives, liberals, progressives, socialists, or anarchists, our ideology can box us in, deterring us from thinking afresh about complex problems.
Standing outside of any particular religious community and attempting to remain free of any cultural or ideological boxes can be a lonely path to follow. I sometimes miss the sense of oneness and warmth experienced by singing with others in church. Schumacher, Anton Chekhov, W. In this vast landscape he had loved so much, he was alone. And in condemning and praising as Camus suggests, we must always realize our fallibility: I n these days of partisan name-calling and political gridlock, when intolerance and lack of humility are too often on display, Camus and Day offer us an important lesson.
Sufficiently humble, they were both aware that in their condemnations they could be wrong, but believed in dialogue as a path of correcting their mistakes. In this, they mirror what Robert Fuller admires about science: Moss is a professor emeritus of history at Eastern Michigan University.
His most recent book is An Age of Progress?: Clashing Twentieth-Century Global Forces For a list of all his recent books and online publications, including many on Russian history and culture, go here: I read the above this morning. What I will say, is that one of the problems with Christianity, at least as it is so often stated, is that it is exclusionary, and evidently so is Islam.
Thus, the huge conflict. Christians are a little more subtle. Pope Francis seems to be a man who is moving in the right direction. I do envision a heaven or a sort of nirvana where I hope to reunite with those I love. Your email address will not be published. This site uses Akismet to reduce spam. Learn how your comment data is processed. Since the s, the prevailing assumption has been that electing Blacks to political office would leads to an improved quality of life for Black people, in general.
More Posts from Los Angeles. Medea Benjamin and Nicolas J. This can be seen in [example] and [historical example]. Provide your readers and professors with a list of the religious references or works cited in your essay so they can easily fact check. Cite your sources using citation generating tools, such as EasyBib. Religion Essay Example Back to all templates.
Introduction Starting Sentence Option 1: Example Opening Claims for Religion Religion gives people a set of standards to follow and a purpose in life. Religion helps guide the lost and provide them with morals. Example Opening Claims Against Religion Religion is a dangerous way for manipulative people to lead weaker folks. Religion has had the biggest negative impact of any belief system in history.
First Claim Starting Sentence Option 1: Example Claims for Religion Religion provides motivation for people to do more good in the world. The belief in a higher power has led many people to beat their addictions. Superstitions like evil spirits and ghosts cause diseases; poverty is the desire of the God etc.
Religion results in inter-group conflicts by dividing people along religious lines. It is deeply related with conflicts. Wars and battles have been fought in the name of religion. Sumner and Keller are of the opinion that religion often causes economic wastes.
For example, investing huge sums of money on building temples, churches, mosques, etc. It leads to waste of human labour, energy and time.
Religion creates diversities among people. It creates a gap among them. In the name of God and religion, loot, plundering, mass killing, rape and other cruel and inhuman treatments have been meted out to people. Religion has made people blind, dumb and deaf to the reality. They have faith without reasoning which is blind.
On the contrary, it has often made people to become bigots and fanatics. Bigotry and fanaticism have led to persecution, inhuman treatment and misery in the past.
It preaches submission to the existing conditions and maintenance of status quo. Religion is not readily amenable to social change and progress. Religion has tried to prevent the scientists from discovering new facts.
For example, it tried to suppress the doctrines of Darwin, Huxley and others. By placing high premium on divine power religion has made people fatalistic. They think that all events in life is due to some divine power and hence due to fate. As a result, his power and potentiality is undermined. Thus, religion affects the creativity of man. Marx has strongly criticised religion. For Marx all that was fundamental in the science of society proceeded from the material and especially the economic sphere.
For him therefore religion is, to be sure, superstition, but to stop at this point is to limit religion to merely abstract belief. It leaves the impression that religion may be dislodged simply by new, rational belief. Merely changing beliefs is not enough. The transformation of an entire social order is required, for belief is deeply rooted in the social relations of men. But man is no abstract being, squatting outside the world. Man is the world of man, the state, and society.
This state, this society produce religion, a perverted world consciousness, because they are a perverted world. Religion is the compendium of that world, its encyclopedic, its enthusiasm, its moral sanction, its solemn completion, its universal ground for consolation and justification.
It is the fantastic realization of the human essence because the human essence has no true reality. Marx believed, like Luduig Feuerbach, that what man gives to God in the form of worship, he takes from himself.
That is, man is persuaded through suffering or through false teaching to project what is his to a supernatural being. But he was convinced, unlike Feuerbach, that what is fundamental is not religious forms — against which Feuerbach had urged revolt-but the economic forms of existence.
But before religion can be abolished the conditions which nurture it must be done away with. Marx was an atheist as well as a great humanist. He had profound sympathy for all who look up to religion for salvation. This is amply clear from his following observation: Change is the very essence of a living thing. A living religion must grow, must advance and must change.
No form of religion is static. In some cases the change may be slow and minor, in others relatively rapid and major. Every religion claims its first principle supreme, original and eternal. Hence, there is also an element of censure for change. Broadly, there are three types of changes in religion: Contact with complex form of religion adds many new elements in the simple form of tribal religion.
For example, with the gradual spread of Vaishnavism in chhotanagpur, the Oraons tribe which lives in that region, began to reorganise traditional faith.
There are also examples of simplification of complex form of religion, specially of rituals and ceremonies. In the 19 century, Brahmo Samaj again tried to simplify the complex nature of Brahmanic Hinduism.
Mixing of more than one form has caused development of new religious organisation. The most excellent example is of Sophism. It has evolved from Persian, Zoroastrianism and Arab Islamism. The history of the development of religion shows that as mankind moves from small isolated village towards large, complex, urban, industrialised society the character of influence of religion on man and his life changes. In the earlier phases of religion the primary needs of mankind, those concerned with the necessities of life, played a dominant part.
As religious explanation of the universe is gradually substituted by rational scientific explanations and various group activities such as politics, education, art and music have been increasingly transferred from ecclesiastical to civil and other non-religious agencies, the conception of God as a power over man and his society loses its importance.
This movement is sometimes referred to as secularisation. Thus secularisation as Bryan Wilson has defined, refers to the process in which religious thinking, practice and institutions lose social significance. In Europe, secularisation is held to be the outcome of the social changes brought about by urban, industrial society.
It means that religious beliefs and practices have tended to decline in modern urban, industrial societies, particularly among the working class in Western societies. Religion in Western societies has tended to place less emphasis on dogma and more on social values. It has tried to reconcile its doctrine with scientific knowledge. As Barnes has pointed out religion adapted to our changed conditions of life is worth preserving and it must seek to organise.
The masses and guide their activities for the benefit of the society rather than for the purpose of pleasing the God. Secularism as an ideology has emerged from the dialectic of modern science and Protestantism, not from simple repudiation of religion and the rise of rationalism.
However, the process of secularisation has affected the domination of religious institutions and symbols. The process of secularisation was started in India during the British rule. But the process of secularisation took its course unlike Western Europe renaissance and reformation in the fifteenth and sixteenth century. The process was very slow.
However, this worldly outlook, rationality and secular education gradually affected various aspects of religion in India. Various laws of social reformation, modern education, transport and communication contributed towards decline in religiosity among the Hindus. No doubt we are moving from religiosity to secular way of life. But evidences show that religious beliefs have not declined in West as well as in our society.
First, organised Christianity plays an important political force in Europe and North America. Second, the vitality of Zionism, militant Islam Islamic fundamentalism , radical Catholicism in Latin America and Sikhism, fundamentalism and communalism in India suggest that no necessary connection exists between modernisation and secularisation. All these criticisms are formidable indeed. But it should be noted that the diversity of religious sects and cults in modern societies demonstrates that religion has become an individual matter and not a dominant feature of social life.
It can also be argued that, while religion may play a part in ideological struggles against colonialism as in Iran , in the long run modernisation of society brings about secularisation. The history of the development of religion shows that as mankind moves from small isolated villages towards large, complex, urban, industrial society; the influence of religion on man and his life changes. In the earlier phases of religion the primary needs of mankind were very much influenced by it.
As religious explanation of the universe is gradually substituted by rational scientific explanations and various group activities politics, education, art and music have been increasingly transferred from ecclesiastic to civil and other non-religious agencies, the conception of God as power over man and his society loses its importance.
This movement is sometimes referred to as secularization. Secularism as an ideology has emerged from the dialectic of modern science and Protestantism, not from a simple repudiation of religion and the rise of rationalism. Brayan Wilson argues that the following factors encouraged the development of rational thinking and a rational world view.
Firstly, ascetic Protestantism, which created an ethic which was pragmatic, rational controlled and anti-emotional. Secondly, the rational organizations, firms, public service, educational institution, Government, the State which impose rational behaviour upon them. Thirdly, the greater knowledge of social and physical world which results from the development of physical, biological and social sciences.
He says that this knowledge is based on reason rather than faith. He claims that science not only explained many facts of life and the material environment in a way more satisfactory than religion , but it also provided confirmation of its explanation in practical results. Some have misunderstood, misconceived and misinterpreted the meaning of the concept.
Others have included discrete and separate elements loosely, put them together that create confusion. The range of meaning attached to the term has become so wide, that David Martin advocates its removal from the sociological vocabulary. There are two meanings of the word current in modern and modernizing India and even in the whole of this subcontinent. One of the two meanings is found by consulting any standard dictionary.
But there is the difficulty in finding the other, for it is non-standard, local meaning which, many like to believe, is typically and distinctively Indian or South Asian. The first meaning becomes clear when people talk of secular trends in history or economics, or when they speak of secularizing the State. The word secular has been used in this sense, at least in the English-speaking West, for more than three hundred years.
This secularism chalks out an area in public life where religion is not admitted. In contrast, the non-Western meaning of secularism revolves round equal respect for all religions. In the Indian context the word has very different meaning from its standard use in the English language.
- The Value of Religion In the essay, “Is Religion Bad or Good?” John Stahl reveals his thoughts on how religion is not necessarily good even though it is supposed to be. He points out five different religions including Judaism, Islam, Christianity, Buddhism, and Quaker as he gathers his opinion on each.
Meaning of Religion: Religion is concerned with the shared beliefs and practices of human beings. It is the human response to those elements in the life and environment of mankind which are beyond their ordinary comprehension. Religion is pre-eminently social and is found in nearly all societies.
Search to find a specific religion essay or browse from the list below: Huckleberry Finn: Themes of Religion Phyu Han Theme of Religion in Huckleberry Finn Relating to today’s Society In The Adventures of Huckleberry Finn, Mark Twain makes a . Religion has been a part and parcel of human life since time immemorial. Religion represents a great system of human thought. Religion is the predominant influence over the conduct of our lives. Religion attempts to search for a deeper meaning to life, to find facts about the universe, about the.
What is Religion Essay Words | 6 Pages. World Religion What is Religion? According to the American College Dictionary, religion is a noun defined as the quest for the values of the ideal life. This definition is vast and general, allowing for a variety of interpretations by people from all cultures. Essay about In the name of religion - The issue of war itself has been debated, published and broadcast on prime time news, but the current national crisis' are multifaceted and have many dimensions that are neither explored at lenght, nor adequately ananlyzed by the vast majority of those who support the political arena that wage them.