By Karen Pärna
Beginning with Weber's disenchantment thesis, a sociological culture has built that affiliates modernity with a situation of that means. The demystification of our worldview and the lowering impact of spiritual traditions in particular are noticeable as hindrances for making experience of human lifestyles. actually, glossy societies are jam-packed with that means they usually remain spiritual. This examine exhibits that, in an implicit shape, faith are available far and wide in our tradition. the net hype of the Nineties was once a very bubbling instance of implicit religiosity. The hopeful discourse in regards to the net that typified this hype drew on non secular principles and language, and it encouraged robust trust. This e-book explores the attraction of the net as an item of religion and it seems at the way it may function a resource of which means. This name might be previewed in Google Books - http://books.google.com/books?vid=ISBN9789087280758.
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Beginning with Weber's disenchantment thesis, a sociological culture has constructed that affiliates modernity with a problem of that means. The demystification of our worldview and the reducing impact of non secular traditions in particular are visible as stumbling blocks for making experience of human life. in truth, glossy societies are jam-packed with which means and so they remain non secular.
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Extra resources for Believing in the Net: implicit religion and the internet hype, 1994-2001
Malinowski approaches magic as a primitive form of religion and he cannot hide his feelings about its “crudity and irrelevance” (Malinowski 1955: 90). As “the embodiment of the sublime folly of hope” (Malinowski: 90) magic seems altogether naïve and irrelevant to modern, technological societies. Nonetheless, Malinowski highlights a number of similarities between science and magic, which indicate that these two are not as far removed from one another as theories of rationalisation and disenchantment would have one believe.
This feature is particularly noticeable in discourses about technology, where science and technological achievements are attributed the capacity to transform the human condition and even facilitate transcendence to a new kind of existence. In the chapters to come I shall focus on this specific manifestation of implicit religion. If we define religion as a system of shared values and beliefs that functions as a source of (ultimate) meaning and refers to some force, object or idea that transcends the human as its anchor, then we can speak of implicit religion when this source of meaning is located outside the boundaries of traditional faith-based institutions.
For instance, Heelas and others speak of “the sacralisation of unique subjective lives” (Heelas et al. 2005: 6). The Spanish sociologist José Casanova recognises the “sacralisation of humanity” in the valorisation of human rights and freedoms as the ultimate values of modern society (Casanova 1999: 21). According to Luckmann, the forms of religion that dominate the modern ‘sacred universe’ are typified by “this-worldly transcendence” that is linked to the “sacralised self” (Luckmann, 1990: 135).