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The Sociology of Religion: A Substantive and Transdisciplinary Approach, by George Lundskow
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Most Sociology of Religion texts are decidedly staid and uninteresting, covering "contemporary" developments which are only contemporary only from a disciplinary perspective.� They are not contemporary if viewed from the perspective of the religion's practioners (in religious and non-religious settings). ��The textbooks that attempt to be interesting to undergraduate students often fall short because they either try to cover too much in an encyclopedic format, or sacrifice a sociological perspective for a personal one.� Many use real-life examples only superficially to illustrate concepts.
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Lundskow's approach is the opposite―students will learn the facts of religion in its great diversity, all the most interesting and compelling beliefs and practices, and then learn relevant concepts that can be used to explain empirical observations. The book thus follows the logic of actual research―investigate and then analyze―rather than approaching concepts with no real bearing on how religion is experienced in society.� This approach, using provocative examples and with an eye toward the historical and theoretical, not to mention global experience of religion, will make this book a success in the classroom.
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The author envisions a substantive approach that examines religion as it actually exists in all its forms, including belief, ritual, daily living, identity, institutions, social movements, social control, and social change. Within these broad categories, the book will devote particular chapters to important historical moments and movements, leaders, and various individual religions that have shaped the contemporary form and effect of religion in the world today.
- Sales Rank: #955235 in Books
- Brand: Brand: SAGE Publications, Inc
- Published on: 2008-06-10
- Original language: English
- Number of items: 1
- Dimensions: 9.97" h x .93" w x 7.00" l, 1.75 pounds
- Binding: Paperback
- 464 pages
- Used Book in Good Condition
About the Author
George Lundskow recently edited and published a book on new developments in religion. This textbook is in many ways an extension of that book conceptually, that religion today is best understood through example, examined closely, not through summaries of classical theorists, literature reviews of famous scholars, or abstract concepts. Rather, let’s present students with interesting, factual information, relevant concepts, and let them critically analyze what is happening and why.
Most helpful customer reviews
2 of 2 people found the following review helpful.
A review from someone who actually read the whole book
By Km
As someone who made it past page three, I can say that this book is pretty fantastic. It approaches religion from a sociological perspective. About half of any given chapter explains historical examples of the topic being discussed, whether it's emergent religions, cults, alternative religions, etc. The remaining half of the chapter usually explains the concepts academically. At its heart, the book explains what spirituality and religion can do for their practitioners, and at what levels they can do it. Fantastic book. Very accessible, very educational. Don't trust someone to review a book if they haven't made it past the first chapter.
1 of 7 people found the following review helpful.
Puerile Premise for the Whole Anti-Intellectual Affair
By Peter P. Fuchs
Thank the Deity that there are some real highlights in academic study of religion, like Charles Taylor, because otherwise it would be a very depressing wasteland of half-baked thinkers. And it would make one despair of the entire field. There is a strong need,seemingly, in these wobbly minds to shore-up an essentially anti-intellectual approaches, so that they so not have to get too specific historically. And one suspects that lurking underneath is the need to leave a conceptual space of non-criticism for some view of religious matters that does not need a salutary check by delimitable facts. That this book falls into this category is clear right from the start, in the most egregious way, on p. 3: "[Spirituality] exists as a feeling, rather than as an observable pattern of behavior or set of beliefs." Well, this is one of the most ridiculous things I have from an "academic" in a long time, and as someone specializing in religion, completely unconscionable. First, it is simply false in human religious history that various spritualities, be they group or individual, are not characterized by quite analyzable patterns of belief, pattern of cultural behavior, and even using past personal documents like letters and literary works, a very definable ethos, capable of being limned with precision. What this blowzy thinker Lundskow here wants is to stake out some realm where he can speculate with no real historical checks apparently. Only historical anecdote or opinion that fits what he wants to say anyways. How tedious. Yuck! Second, as a more contemporary matter, this contention is also very faulty, but its fault seems to have a cryptic, polemical purpose. For logically if "spirituality" has in this man's stated premise only "feelings", and nothing regularly observable then what he can only be basing this on is, again logically, some special sense he personally has, even if he flowers it up with anecdotal facts and historical referents, which predictably, he seems to have done. There is some zone in his theorizng which will be uncheckable by historical referent at all, for that is his very state premise, and even purpose! Most sadly, what is most wrong with this effort from the start, is only discernible with rather concentrated philosophical reasoning, and thus outside the bailiwick of the Amazonian jungle surely. Still, it is worth pointing out that the in fact a kind of direct, patternless, beliefless and behaviorless state (Zen, Meister Eckhart) is something that some great mystics have alluded to. But that is quite a rare thing by definition, and may be often lost in translation as commonsense would tell us. And even with these special tendencies, there are very strong traditional patterns. Ironically, the puerile premise adduced here actually precludes the possiblity of a real phenomenology of such rare experiences because it has, in blunderbuss fashion, construed general "spirituality" in such a unspecifiable (historially) way. I do not have the stomach to read books like this. If I saw in the sale bin at a book store, the first few pages would make me realize it is a perfect piece of pure vanity.
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