By Slavica Jakelic
Collectivistic Religions attracts upon empirical reports of Christianity in Europe to handle questions of faith and collective identification, faith and nationalism, faith and public lifestyles, and faith and clash. It strikes past the makes an attempt to take on such questions when it comes to 'choice' and 'religious nationalism' by means of introducing the concept of 'collectivistic religions' to modern debates surrounding public religions.
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Extra resources for Collectivistic Religions: Religion, Choice, and Idendity in Late Modernity
This notion emerges with nationalism, which becomes the organizing principle of the moral and social order of new (imagined) communities. Just like religion, Anderson asserts, nationalism took suffering and death seriously and enabled a sense of continuity and immortality for individuals. Anderson identifies a historical overlap, even an affinity, between the emergence of such a world and the rise of nationalism. 34 Despite postmodernist readings of his concept of “imagined communities” and Anderson’s own concern with the subjective forces of nationalism, his historical and conceptual take on religion is still a modernist one.
Peter Berger, Grace Davie, and Effie Fokas, Aldershot: Ashgate, 2008. Religion and Identity: Theoretical Considerations 27 It is for this reason that scholars today cannot appreciate religions central to late modern collective identities in any way except through the notion of religious nationalism. This concept, it ought to be underlined again, correctly identifies one specific and important modern phenomenon—the link between religions and nationalisms around the globe. However, because it emerged within the framework of the theories of nationalism, the concept also carries many of their limitations.
Gershom Scholem, Mircea Eliade, and Henry Corbin, for example, studied Judaism, the history of religions, and Islam respectively, but all three favored myth, mysticism, and mystical experience over ritual or law. ” For Scholem, Eliade, Corbin, and Karl Jung’s influence on their ideas, see Steven M. Wasserstrom’s Religion after Religion: Gershom Scholem, Mircea Eliade, and Henry Corbin at Eranos, Princeton/ New Jersey: Princeton University Press, 1999. For Wilfred Cantwell Smith, see his The Meaning and End of Religion, Minneapolis: Westminster Press, 1991.
Collectivistic Religions: Religion, Choice, and Idendity in Late Modernity by Slavica Jakelic