Lechner noted, 1 G. While the full realization of individual personality is impeded by the tragedy of culture, it is also promoted by social differentiation and the expansion of social groups, and potentially even by the growth of a money economy. I call attention to the profound way in which the Lord's Supper expresses the truth that the same goal is for all, and to be reached by the same means; and also to the feasts which objectify the union of those who are moved by the same religious emotions, from the rude feasts of primitive religions, in which the union finally degenerated into sexual orgies, to its purest expression, the pax hominibus, which extended far beyond any single group.
Simmel rejected sociology as a comprehensive study of all social facts, since as such it would be only a label for numerous special disciplines treating different aspects of the same general object, human life and its products.
In a similar manner, although in these infinitely complex affairs the analogy constantly breaks down, it may have happened in things religious. When primitive associations are so often found organized in Georg simmel essays on religion, it means, clearly, that the group-relationship is similar to that of the fingers of the hand—relative freedom and independent movement of the individual, and, at the same time, unity of purpose and inseparableness of existence from others.
The unity of the group is brought about and conserved, especially in primitive times, by the absence of war or competition within the group, in sharp contrast to the relations sustained to all outsiders.
In that certain phases and intensities of social functions assume their purest, most abstract, and, at the same time, incorporate forms, they form the objects of religions, so that it can be said that religion, whatever else it may be, consists of for ms of social relationships which, separated from their empirical content, become independent and have substances of their own attributed to them.
Thus only a limited and clearly defined contribution comes to be expected of each member, and this results in greater personal freedom. It is true, there may be a limit beyond which the explanation of subjective facts from purely subjective conditions may not be sufficient.
In his substantive analyses, Simmel again and again offered psychological explanations for the phenomena he described, both in terms of the conscious motives, interests, or goals of the individuals involved, and in terms of unconscious psychic mechanisms determining the reactions of these individuals.
For nearly ten dead years after that evening with Cordelia, I was borne along a road outwardly full of change and incidence, but never during that time, except sometimes during my painting, did I come alive as I had been during the time of my friendship with Sebastian.
This last assertion by no means denies that this conception also has objective reality; only the motive out of which it grew subjectively into an idea is in question.
It has often been remarked that it is an incomprehensible thing that individuals, and entire classes, allow themselves to be oppressed and exploited, even though they possess ample power to secure immunity. In contrast to this, religion, as an independent phenomenon, is a derivative thing, almost like the state in the Roman and modern sense, as an objective and self-sufficient existence, is secondary in contrast to the original causes, relations, and customs which immediately controlled the social elements, and which only gradually projected upon or abrogated to the state the conservation and execution of their contents.
But the inclusion of the consequences or effects of social forms breaks this confinement and links his formal approach with his theory of social development, since he selected for analysis the consequences of given structural configurations either for individualization or for the preservation and functioning of groups.
Ultimately, the genesis of specific social forms and cultural objec-tifications must be derived psychologically. The theory here set forth is not intended to prove that certain social interests and occurrences were controlled by an already independently existing religious system.signiﬁcant that Georg Simmel wrote about religion.
The 11 essays Horst Helle and his collaborator, Ludwig Nieder, have translated cover the two decades of Simmel’s mature writings, from “A Contribution to the Sociol-ogy of Religion” of to the concluding “Conﬂict of Modern Culture” of The noted German sociologist and philosopher Georg Simmel wrote a number of essays that deal directly with religion as a fundamental process in human life.
These essays set forth Simmel's mature reflections on religion and its relation to modernity, personality, art, sociology, psychology, philosophy, and science. They also include his views on methods in the study of religion and his thoughts 5/5(1).
Essays on Religion (Monograph Series / Society for the Scientific Study of Relig) by Georg Simmel () on kitaharayukio-arioso.com *FREE* shipping on qualifying kitaharayukio-arioso.coms: 2. 53(4),– Rudi LAERMANS The Ambivalence of Religiosity and Religion: A Reading of Georg Simmel The author discusses Georg Simmel’s writings on religiosity and religion, which.
Simmel Essays On Religion; Modernity to relation its and religion on reflections mature Simmel's forth set essays These personality, art, sociology, psychology, philosophy, life, human in process fundamental a as religion with directly deal that essays of number a wrote Simmel Georg philosopher and sociologist German noted The science and.
The noted German sociologist and philosopher Georg Simmel wrote a number of essays that deal directly with religion as a fundamental process in human life. These essays set forth Simmel's mature reflections on religion and its relation to modernity, personality, art, sociology, psychology.Download