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EN
Sociological theory of evolution of religions, like theory of religious economy, adopts supply-side perspective on religious phenomena. It allows to redefine a problem of religious faith in terms of veracity, asking first “whom people believe” and “why him” before “who believes.” But taken in a perspective of system-theory, the veracity reveals its two-fold character. Religious organisation depends on its veracity in relation to its own believers but in different way its subsistence is conditioned by relations with other, non-religious actors in social environment, such as media, political or economic organisations. In this context, veracity becomes credibility. The paper argues that efforts made during Vatican II council to restore an external credibility had far-reaching consequences leading to erosion of internal veracity. Increase of transparency manifested in greater openness to mass-media, abandonment of claims to exclusivity in relations to the political sphere could cause a short-term crisis, but acceptance of the idea of ecumenism (which strongly silenced claims to be the only depositary of religious truth) and openness to scholarly inquiry on the very foundations of catholic dogmas, i.e. Bible and Tradition had much more important unintended effects. Questioning historical reliability of the New Testament (Jesuit Superior General Sosa Abascal noticed recently that “no one had a recorder to take down his words”) and faithfulness of transfer of the apostolic traditions resulted in gradual erosion of conviction in truthfulness of their own doctrine among catholic clergy or, at least, to uncertainty and doubt. It deprived them in their ability to enthuse their flock with faith and to lead their life in consistency with their own teachings.
Przegląd Socjologiczny
|
2013
|
vol. 62
|
issue 4
95 - 113
PL
Neodarwinowska genetyka populacyjna, interpretująca ewolucję w kategoriach dziedziczności, modyfikacji i selekcji informacji zainspirowała szereg prób selekcjonistycznego ujęcia zmiany socjokulturowej. Autor artykułu argumentuje, iż źródłem ich niepowodzeń są uproszczenia tkwiące już w ujęciu przez genetykę populacyjną genu w wysoce abstrakcyjny, oderwany od kontekstu sposób. Kluczem do przezwyciężenia tej słabości jest uwzględnienie drugiego poziomu izomorfizmów zachodzących właśnie na poziomie kontekstu (genotypu, organizmu i gatunku). Pozwala to precyzyjnie określić ewolucyjną rolę kulturowej mutacji, rekombinacji i dryfu, co autor demonstruje na przykładzie religii. Z tej perspektywy organizacje eklezjastyczne stanowią izomorficzny z gatunkiem instrument ochrony zharmonizowanych systemów idei religijnych. Posiadają też jednak izomorficzne z organizmami właściwości umożliwiające znaczną redukcję wpływu mutacji, transdukcji i dryfu na system religijny.
EN
The Neo-Darwinian population genetics, interpreting the evolution in terms of heredity, modification and selection of information, inspired a number of attempts to formulate the sociocultural change in selectionist way. The author argues that the key source of their failures, is oversimplification in highly abstract and context-ignoring concept of a gene used by population genetics. To overcome this weakness one should include a second level isomorphisms, that occurs at the level of context (genotype, organism and species). This enables to define more precisely the role of mutation, recombination and drift in cultural evolution, as the author demonstrates an example of religion. From this perspective, ecclesiastical organizations are tools for the protection of a harmonized systems of religious ideas, which are isomorphic to the species. They have also, however, properties isomorphic to organisms that enable a significant reduction of the impact of mutations, transductions and drift on religious system.
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