Public School Facility Bonds Proposition 51 Essay

On November 8th, 2016, the Public School Facility Bonds Proposition 51 appeared on the ballots for Californians to vote either for or against the issuing of $9 billion toward constructing and improving school facilities for K-12 schools along with community colleges. Proposition 51 aims to split these funds amongst public schools, charter schools, technical education facilities, and community colleges in an effort to modernize California’s school facilities for the better. This proposition was the first education bond to appear on the ballot since 2006. While there are obvious ramifications for passing Proposition 51, I personally support this initiative because improving our school facilities would not only uphold the standard of providing quality education for students, but it would ensure that they would reach their maximum potential by having the resources and facilities to succeed. Without these bonds, California’s schools could have the potential of having hazardo us environments for students if structures are not upheld. Some of the concerns that ultimately issued Proposition 51 to be put into the ballot extends to a variety of issues between the state and more local levels. The first issue that came to many legislator’s attention was how local agency spending on schools were affecting the needs of students based on money that was being spent prior to 2016. Andrew Ujifusa’s article â€Å"California Rolls Toward Implementation on Overhauled K-12 Funding Formula† points outShow MoreRelatedFmcg Products Classification5487 Words   |  22 PagesRescue Treatment; Taaza: Taazgi bhari chaai, dimaag khul jaaye. The company has a distribution channel of 6.3 million outlets and owns 35 major Indian brands.  Its brands include: Food brands: * Annapurna salt and atta * Bru coffee * Brooke Bond  (3 Roses, Taj Mahal, Taaza, Red Label) tea * Kissan squashes, ketchups, juices and jams * Lipton  tea * Knorr  soups amp; meal makers and soupy noodles * Kwality Walls  frozen dessert * Modern Bread, ready to eat chapattis and other bakeryRead MoreFeasibility Study on Setting Up an Environmental Laboratory9679 Words   |  39 Pagesstandard services to our customers by carrying out analysis on all samples using officially approved test methods such as: ASTM (American Society for Testing and Materials), BS (British Standards), EPA (Environmental Protection Agency), APHA (American Public Health Association), AOCS (Association of Official Analytical Chemists), NBS (National Bureau of Standards), API (Association of Petroleum Industry) and In-house methods. 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Where reviewing the literature,Read Moredigital marketing impact on consumer buying behavior13654 Words   |  55 PagesIntegrative Model and Research Propositions HELSINKI SCHOOL OF ECONOMICS WORKING PAPERS W-400 Marko Merisavo The Effects of Digital Marketing Communication on Customer Loyalty: An Integrative Model and Research Propositions Marketing February 2006 HELSINGIN KAUPPAKORKEAKOULU HELSINKI SCHOOL OF ECONOMICS WORKING PAPERS W-400 HELSINGIN KAUPPAKORKEAKOULU HELSINKI SCHOOL OF ECONOMICS PL 1210 FI-00101 HELSINKI FINLAND  © Marko Merisavo and Helsinki School of Economics ISSN 1235-5674 Read MoreA Case Study of International Brand Management: Comparison of Lexus Brand Management in Brazil, United States and Japan.39374 Words   |  158 PagesA CASE STUDY OF INTERNATIONAL BRAND MANAGEMENT: COMPARISON OF LEXUS BRAND MANAGEMENT IN BRAZIL, UNITED STATES AND JAPAN. Wakayama University Graduate School of Economics Supervisor: Sotaro Sasaki Author: Ana Cecilia Fernà ¡ndez Pedrozo Student Number: 17410030 Table of Contents INTRODUCTION ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ · 1 I. ANALYSIS OF THEORETICAL BACKGROUND ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ ·Ã‚ · 4 I.1. BRAND MANAGEMENTRead MoreCorporate Finance69408 Words   |  278 Pagesuk/current_students/programme_resources/lse/index.shtml This guide was prepared for the University of London International Programmes by: Dr. P. 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16th Century England Essay Example For Students

16th Century England Essay Tranio easily slips into the role of a traditional master and upper class gentleman. Tranios speech about how he intends to woo Bianca impresses even the intellectual, Gremio, who remarks: What, this gentleman will out-talk us all! Unlike Grumio, Tranio is able to gain his own power and respect. He slips easily into the role and is able to wield the power and status freely. Although Tranio appears to enjoy his position, he always remains loyal to his master. When he plans with Baptista, how to win Bianca, he says: Tis in my head to do my master good. I see no reason but supposd Lucentio Must get a father called supposd Vincentio. Here Tranio assures the audience that he is still away that he is the supposd master. When Lucentio has secured his love with Bianca, he goes to share the news with Tranio: Twere good methinks to steal our marriage. Encouraging him, Tranio replies: That by degrees we mean to look into, and watch our vantage in this business. Well overreach the greybeard Gremio All for my masters sake, Lucentio. Tranio, like Lucentio speaks in the plural when referring to his master which shows that he also views himself, almost, as an equal. As the play goes on, Tranio becomes more convincing as a master, and even those who know that he is not, start to believe in him. Biondello, his fellow servant, refers to Tranio as O master, master, even when Lucentio is present. Tranio gives orders to his servant Biondello, saying: Sirrah Biondello, Now do your duty thoroughly, I advise you. Although he is still not completely confident in his role, I advise you, he uses the title Sirrah, which him a note of authority. He does all this despite that fact that they are in private. Biondello also says to Lucentio, his real master: You saw my master wink and laugh upon you? Here he is referring to his fellow servant Tranio. Later in the play, Tranio becomes more outgoing and daring in his role as master. He says to Vincentio, his masters father: Why sir, what cerns it you if I wear pearl and gold? In Tranios last moments as the master, he admits that he was: Like his greyhound, Which runs himself, and catches for his master. This sums up Tranios position and the ideological servant idea that Shakespeare used. He has freedom, yet he serves his master out of love and respect. Shakespeare also uses the idea of a servant-master relationship between men and their wives or lovers. He particularly uses this with Petruchio and Katherina, and Lucentio and Bianca. However, Shakespeare also shows a struggle against the traditional misogynist views of much of 16th Century England. He does this using Katherine at the beginning of the play and Bianca and the widow at the end. However he also puts men in a position of power over the women. In the induction, Sly asserts authority over his supposed wife. Are you my wife, and will not call me husband? My men should call me lord, I am your goodman. Bartholomew, his wife replies: My husband and my lord, my lord and husband; I am your wife in all obedience. She knows the position that she is supposed to play and that she should be totally obedient to her husband. It would be comical to the audience to see a man dressed as a woman swearing loyalty to a tramp. Katherina enters the play in an almost identical way to Petruchio. She physically and verbally abuses Bianca in the same way that Petruchio does to, his servant, Grumio. Katherine gives orders to Bianca, calling her minion and striking her. Bianca, like Grumio seems to encourage the abuse, saying: .u10fc7f064e113c0648e086cea91dd931 , .u10fc7f064e113c0648e086cea91dd931 .postImageUrl , .u10fc7f064e113c0648e086cea91dd931 .centered-text-area { min-height: 80px; position: relative; } .u10fc7f064e113c0648e086cea91dd931 , .u10fc7f064e113c0648e086cea91dd931:hover , .u10fc7f064e113c0648e086cea91dd931:visited , .u10fc7f064e113c0648e086cea91dd931:active { border:0!important; } .u10fc7f064e113c0648e086cea91dd931 .clearfix:after { content: ""; display: table; clear: both; } .u10fc7f064e113c0648e086cea91dd931 { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u10fc7f064e113c0648e086cea91dd931:active , .u10fc7f064e113c0648e086cea91dd931:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u10fc7f064e113c0648e086cea91dd931 .centered-text-area { width: 100%; position: relative ; } .u10fc7f064e113c0648e086cea91dd931 .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u10fc7f064e113c0648e086cea91dd931 .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u10fc7f064e113c0648e086cea91dd931 .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u10fc7f064e113c0648e086cea91dd931:hover .ctaButton { background-color: #34495E!important; } .u10fc7f064e113c0648e086cea91dd931 .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u10fc7f064e113c0648e086cea91dd931 .u10fc7f064e113c0648e086cea91dd931-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u10fc7f064e113c0648e086cea91dd931:after { content: ""; display: block; clear: both; } READ: Macbeth, tragedy by William Shakespeare EssayIs it for him you do envy me so? Katherina gives the impression of being a powerful figure and a shrew in these early scenes and not a traditional obedient woman. However, although Bianca appears submissive, she, through this, wields power and gets what she wants. You do me double wrong to strive for that which resteth in my choice. I am no breeching scholar in the schools, Ill not be tied to hours nor pointed times. Here she hints that she will not be tamed. Lucentio admits that she has power over him. While you, sweet dear, prove mistress of my heart. Bianca is clearly full of self-control and she, at the end of the play, refuses to come when her master calls her. She also scorns Katherina when she removes her hat at Petruchios will. Fie, what a foolish duty call you this? Shakespeare uses Bianca as another threat to the traditional ideology of male dominance. However, again Shakespeare fails to completely adopt this viewpoint of slaves breaking free and gaining their own power and respect. At the beginning of the play it appears that Katherine will remain independent, but by the end, she is obedient to Petruchio and does his bidding without it. Katherine is treated just like a servant. She is denied food and nice clothes and she is not allowed to sleep when she pleases. She is kept waiting for Petruchio, much like his servants. The sun and moon scenes show Katherina stripped of her self-confidence and is forced to submit to what her husband calls her wifely and womanly duty. Her sister and the widow do not respond to their husbands calls and Katherine is forced to fetch them. Katherines final speech shows her complete submission to the patriarchal system. She says that husbands, like masters are to be thy governor and thy king. She also claims Such duty a woman oweth to her husband. She admits that she is willing to perform what her husband calls her duty. At the end of the play, it seems that Shakespeare has submitted to the traditional orthodox beliefs of his society. However, the Sly scene does not come to a close and this loose end still questions the seemingly definitive conclusion, which was Katherines speech. At the end of the play, Tranio, the servant, still remains in an almost equal position to the other men and takes part in the wagering of the husbands. The very last lines of the play are oddly inconclusive and possibly suggest a doubt as to whether Kates transformation is genuine. Lucentio in utter amazement, says Tis a wonder, by your leave, she will be tamed so. He almost seems to doubt that she could possibly change so completely. Throughout the Taming of the Shrew, Shakespeare makes clear that the old system functions, if with glitches, and that it is easy to fit into, but he also suggests that there is an alternative to the traditional roles of masters and servants, and even wives and husbands.

Weber, Durkheim, Marx and how they account for religion Essay Example For Students

Weber, Durkheim, Marx and how they account for religion Essay How do we account for religion its origin, its development, and even its persistence in modern society? This is a question which has occupied many people in a variety of fields for quite a long time. At one point, the answers were framed in purely theological and religious terms, assuming the truth of Christian revelations and proceeding from there. In the 18th and 19th centuries, a more naturalistic approach developed. Instead of needing to believe in the truth of the religion, what was required was just the opposite: intellectual detachment and a suspension of belief. Three people who ended up doing just that were Karl Marx, Emile Durkheim and Max Weber. Marx studied philosophy in Berlin under William Hegel. Hegels philosophy had a decisive influence upon Marxs own thinking and theories. According to Marx, religion is an expression of material realities and economic injustice. Thus, problems in religion are ultimately problems in society. Religion is not the disease, but merely a symptom. It is used by oppressors to make people feel better about the distress they experience due to being poor and exploited. This is the origin of his comment that religion is the opium of the people. We will write a custom essay on Weber, Durkheim, Marx and how they account for religion specifically for you for only $16.38 $13.9/page Order now People do not have an objective view of the world; they see it from the restricted point of view of their own positions. (p. 35) At times I may seem to be focusing more on economic rather than religious theory, but that is because Marxs basic stance is that everything is always about economics. According to Marx, humans even from their earliest beginnings are not motivated by grand ideas but instead by material concerns, like the need to eat and survive. This is the basic premise of a materialist view of history. At the beginning, people worked together in unity and it wasnt so bad. But eventually, humans developed agriculture and the concept of private property. These two facts created a division of labor and a separation of classes based upon power and wealth. This material organization of society is what Marx calls class consciousness. This, in turn, created the social conflict that drives society. All of this is made worse by capitalism which only increases the disparity between the wealthy classes and the labor classes. Confrontation between them is unavoidable because those classes are driven by historical forces beyond anyones control. Capitalism also creates one new misery: exploitation of surplus value. For Marx, an ideal economic system would involve exchanges of equal value for equal value, where value is determined simply by the amount of work put into whatever is being produced. Capitalism interrupts this ideal by introducing a profit motive a desire to produce an uneven exchange of lesser value for greater value. Profit is ultimately derived from the surplus value produced by workers in factories. A laborer might produce enough value to feed his family in two hours of work, but he keeps at the job for a full day in Marxs time, that might be 12 or 14 hours. Those extra hours represent the surplus value produced by the worker. The owner of the factory did nothing to earn this, but exploits it nevertheless and keeps the difference as profit. Economics, then, are what constitute the base of all of human life and history generating division of labor, class struggle, and all the social institutions which are supposed to maintain the status quo. Those social institutions are a superstructure built upon the base of economics, totally dependent upon material and economic realities but nothing else. All of the institutions which are prominent in our daily lives marriage, church, government, arts, etc. can only be truly understood when examined in relation to economic forces. It should be clear now that religion is one of those social institutions which are dependent upon the material and economic realities in a given society. It has no independent history but is instead the creature of productive forces. As Marx wrote, The religious world is but the reflex of the real world. Marx asserts that religion is only dependent upon economics, nothing else so much so that the actual doctrines of the religions are almost irrelevant. This is a functionalist interpretation of religion understanding religion is not dependent upon the content of beliefs, but what social purpose religion itself serves. Marx believes that religion is an illusion whose chief purpose is to provide reasons and excuses to keep society functioning just as it is. Just as capitalism takes our productive labor and alienates us from its value, religion also takes our qualities our highest ideals and aspirations and alienates us from them, projecting them onto an alien and unknowable being called a god. Religion is meant to create illusory fantasies for the poor. Economic realities prevent them from finding true happiness in this life, so religion tells them that this is OK because they will find that true happiness in the next life. For Marx, the problem lies in the fact that just like an opiate drug fails to fix a physical injury it merely helps you forget your pain and suffering, religion also does not fix the underlying causes of peoples pain and suffering instead, it helps them forget why they are suffering and get them to look forward to an imaginary future when the pain will cease instead of working to change circumstances now. Even worse, this drug of religion is being administered by the same oppressors who are ultimately responsible for the pain and suffering in the first place. Emile Durkheim continued with Marxs theories in his book The Elementary forms of Religious Life that was published just a few years before his death, in 1912. As Marx had argued that every class had its own conscious view of reality, Durkheim went further to demonstrate that even the most basic social ideas as time, space and God can be seen as creations of society. Durkheim suggests that there is not one reality but many and that this reality only exists because of the symbolic creations of humans and their rituals. Durkheim studied the aboriginal tribes of Australia in an effort to understand religion. He concluded that religion always involves a distinction between things that are sacred and things that are profane. Durkheim uses the example of the totem pole that functions to hold the tribe together. The totemic animal, Durkheim believed, was the original focus of religious activity because it was the emblem for a social group, the clan. He thought that the function of religion was to make people willing to put the interests of society ahead of their own desires. All members of the tribe gather together to perform periodic totem rituals, it is these rituals that set the rules for social order. It is forbidden to kill or harm the totem animal and it is therefor forbidden to kill or harm ones fellow tribesmen who name themselves after the totem. In the modern Christian religion, Durkeim argues that the moral commandments such as The Golden Rule and The Ten Commandments are primarily social rules. These rules regulate humans behavior toward eachother and serve to maintain a sense of social unity. People do not follow these rules out of their fear for heaven or hell but for their desire to be accepted by society. If they participate in the religious rituals they will feel a sense of belonging, whereas those who break the rules and avoid the rituals suffer from social isolation. To Durkheim, God is merely a symbol of society. Max Webers sociology is the foundation of scientific sociology of religion in a sense of typological and objective understanding. .u42ef4fe84dab335c6393dd8f42e62738 , .u42ef4fe84dab335c6393dd8f42e62738 .postImageUrl , .u42ef4fe84dab335c6393dd8f42e62738 .centered-text-area { min-height: 80px; position: relative; } .u42ef4fe84dab335c6393dd8f42e62738 , .u42ef4fe84dab335c6393dd8f42e62738:hover , .u42ef4fe84dab335c6393dd8f42e62738:visited , .u42ef4fe84dab335c6393dd8f42e62738:active { border:0!important; } .u42ef4fe84dab335c6393dd8f42e62738 .clearfix:after { content: ""; display: table; clear: both; } .u42ef4fe84dab335c6393dd8f42e62738 { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .u42ef4fe84dab335c6393dd8f42e62738:active , .u42ef4fe84dab335c6393dd8f42e62738:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .u42ef4fe84dab335c6393dd8f42e62738 .centered-text-area { width: 100%; position: relative ; } .u42ef4fe84dab335c6393dd8f42e62738 .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .u42ef4fe84dab335c6393dd8f42e62738 .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .u42ef4fe84dab335c6393dd8f42e62738 .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .u42ef4fe84dab335c6393dd8f42e62738:hover .ctaButton { background-color: #34495E!important; } .u42ef4fe84dab335c6393dd8f42e62738 .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .u42ef4fe84dab335c6393dd8f42e62738 .u42ef4fe84dab335c6393dd8f42e62738-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .u42ef4fe84dab335c6393dd8f42e62738:after { content: ""; display: block; clear: both; } READ: 12 Angry Men EssayRejecting Karl Marxs evolutionary law of class society, or Emile Durkheims sustained law of moral society, Weber established the understanding sociology of the subjective meaning of religious action or inaction. He argued that the transformation of religion allowed for social changes where people could now work together to gain economic wealth. In a primitive society there were many gods, those kinsmen who worshipped the same household god as you could be trusted but those strangers who worshipped a different god were aliens and could not be trusted. The rise of the great world religions, such as Buddhism, Christianity and Islam, separated the idea of the natural world from the idea of the spiritual world. Instead of gods and spirits, people become widely concerned with the idea of heaven and hell. Weber argues that the idea of a universal God allowed for laws based on consistent general principles. Religion itself can also develop in new directions. (P. 133) In primitive religions one prays to the gods to make his crops grow or kill off enemies. In the event of a natural disaster the kinsmen would believe that the gods were angry with them and continue to hold ceremonial sacrifices until the weather was better. It was this fear of the gods that kept the primitive kinsmen from trusting anyone else. In this new spiritual realm, the righteous individual who follows all the rituals and laws of his religion can still hope for salvation even if his has bad fortune. The ideas of good and evil can develop separately from the ideas of worldly success and failure. (P. 134) In Webers writing The Protestant Ethic he discusses the role that religion played in the rise of capitalism. This new religious breakthrough opened many of the doors to industrialization: laying the basis for a moral community of trust underlying peaceful commerce; rationalizing the legal system; motivating people to remake political, social, and economic institutions in keeping with an imperative to transform the world more closely to the ideal. (P. 134) Religion was now responsible for uniting and enlarging a community who could live together in peace with the same moral and ethical code of conduct. Weber believed that the Protestant ethic broke the hold of tradition while it encouraged men to apply themselves rationally to their work. Calvinism, he found, had developed a set of beliefs around the concept of predestination. Followers of Calvin believed that one could not do good works or perform acts of faith to assure your place in heaven. You were either among the elect (in which case you were in) or you were not. However, wealth was taken as a sign by you and your neighbors that you were one of the Gods elect, thereby providing encouragement for people to acquire wealth. The Protestant ethic therefore provided religious sanctions that fostered a spirit of rigorous discipline, encouraging men to apply themselves rationally to acquire wealth. This naturalistic approach to religion represented a fundamental paradigm shift in how religion was to be viewed. Instead of requiring clergy in order to understand religion, the requirement became facts and information and research. Whether you agree with the evaluation of the social function of religion as Marx did, that religion was the opium of the people, as Durkheim did that religion was what made moral society hold together, or with Webers The Protestant ethic, it is obvious that religion played a key role in the development of society. 1- Collins, Makowisky; The Discovery of Society How do we account for religion its origin, its development, and even its persistence in modern society? This is a question which has occupied many people in a variety of fields for quite a long time. At one point, the answers were framed in purely theological and religious terms, assuming the truth of Christian revelations and proceeding from there. In the 18th and 19th centuries, a more naturalistic approach developed. Instead of needing to believe in the truth of the religion, what was required was just the opposite: intellectual detachment and a suspension of belief. Three people who ended up doing just that were Karl Marx, Emile Durkheim and Max Weber. Marx studied philosophy in Berlin under William Hegel. Hegels philosophy had a decisive influence upon Marxs own thinking and theories. According to Marx, religion is an expression of material realities and economic injustice. Thus, problems in religion are ultimately problems in society. Religion is not the disease, but merely a symptom. It is used by oppressors to make people feel better about the distress they experience due to being poor and exploited. This is the origin of his comment that religion is the opium of the people. People do not have an objective view of the world; they see it from the restricted point of view of their own positions. (p. 35) At times I may seem to be focusing more on economic rather than religious theory, but that is because Marxs basic stance is that everything is always about economics. According to Marx, humans even from their earliest beginnings are not motivated by grand ideas but instead by material concerns, like the need to eat and survive. This is the basic premise of a materialist view of history. At the beginning, people worked together in unity and it wasnt so bad. But eventually, humans developed agriculture and the concept of private property. These two facts created a division of labor and a separation of classes based upon power and wealth. This material organization of society is what Marx calls class consciousness. This, in turn, created the social conflict that drives society. All of this is made worse by capitalism which only increases the disparity between the wealthy classes and the labor classes. Confrontation between them is unavoidable because those classes are driven by historical forces beyond anyones control. Capitalism also creates one new misery: exploitation of surplus value. For Marx, an ideal economic system would involve exchanges of equal value for equal value, where value is determined simply by the amount of work put into whatever is being produced. Capitalism interrupts this ideal by introducing a profit motive a desire to produce an uneven exchange of lesser value for greater value. Profit is ultimately derived from the surplus value produced by workers in factories. A laborer might produce enough value to feed his family in two hours of work, but he keeps at the job for a full day in Marxs time, that might be 12 or 14 hours. Those extra hours represent the surplus value produced by the worker. The owner of the factory did nothing to earn this, but exploits it nevertheless and keeps the difference as profit. Economics, then, are what constitute the base of all of human life and history generating division of labor, class struggle, and all the social institutions which are supposed to maintain the status quo. Those social institutions are a superstructure built upon the base of economics, totally dependent upon material and economic realities but nothing else. All of the institutions which are prominent in our daily lives marriage, church, government, arts, etc. can only be truly understood when examined in relation to economic forces. It should be clear now that religion is one of those social institutions which are dependent upon the material and economic realities in a given society. It has no independent history but is instead the creature of productive forces. As Marx wrote, The religious world is but the reflex of the real world. Marx asserts that religion is only dependent upon economics, nothing else so much so that the actual doctrines of the religions are almost irrelevant. .uaec7fe42cd0bba60b6ac9d8658eb7cb9 , .uaec7fe42cd0bba60b6ac9d8658eb7cb9 .postImageUrl , .uaec7fe42cd0bba60b6ac9d8658eb7cb9 .centered-text-area { min-height: 80px; position: relative; } .uaec7fe42cd0bba60b6ac9d8658eb7cb9 , .uaec7fe42cd0bba60b6ac9d8658eb7cb9:hover , .uaec7fe42cd0bba60b6ac9d8658eb7cb9:visited , .uaec7fe42cd0bba60b6ac9d8658eb7cb9:active { border:0!important; } .uaec7fe42cd0bba60b6ac9d8658eb7cb9 .clearfix:after { content: ""; display: table; clear: both; } .uaec7fe42cd0bba60b6ac9d8658eb7cb9 { display: block; transition: background-color 250ms; webkit-transition: background-color 250ms; width: 100%; opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #95A5A6; } .uaec7fe42cd0bba60b6ac9d8658eb7cb9:active , .uaec7fe42cd0bba60b6ac9d8658eb7cb9:hover { opacity: 1; transition: opacity 250ms; webkit-transition: opacity 250ms; background-color: #2C3E50; } .uaec7fe42cd0bba60b6ac9d8658eb7cb9 .centered-text-area { width: 100%; position: relative ; } .uaec7fe42cd0bba60b6ac9d8658eb7cb9 .ctaText { border-bottom: 0 solid #fff; color: #2980B9; font-size: 16px; font-weight: bold; margin: 0; padding: 0; text-decoration: underline; } .uaec7fe42cd0bba60b6ac9d8658eb7cb9 .postTitle { color: #FFFFFF; font-size: 16px; font-weight: 600; margin: 0; padding: 0; width: 100%; } .uaec7fe42cd0bba60b6ac9d8658eb7cb9 .ctaButton { background-color: #7F8C8D!important; color: #2980B9; border: none; border-radius: 3px; box-shadow: none; font-size: 14px; font-weight: bold; line-height: 26px; moz-border-radius: 3px; text-align: center; text-decoration: none; text-shadow: none; width: 80px; min-height: 80px; background: url(https://artscolumbia.org/wp-content/plugins/intelly-related-posts/assets/images/simple-arrow.png)no-repeat; position: absolute; right: 0; top: 0; } .uaec7fe42cd0bba60b6ac9d8658eb7cb9:hover .ctaButton { background-color: #34495E!important; } .uaec7fe42cd0bba60b6ac9d8658eb7cb9 .centered-text { display: table; height: 80px; padding-left : 18px; top: 0; } .uaec7fe42cd0bba60b6ac9d8658eb7cb9 .uaec7fe42cd0bba60b6ac9d8658eb7cb9-content { display: table-cell; margin: 0; padding: 0; padding-right: 108px; position: relative; vertical-align: middle; width: 100%; } .uaec7fe42cd0bba60b6ac9d8658eb7cb9:after { content: ""; display: block; clear: both; } READ: Adolescent Peer Pressure EssayThis is a functionalist interpretation of religion understanding religion is not dependent upon the content of beliefs, but what social purpose religion itself serves. Marx believes that religion is an illusion whose chief purpose is to provide reasons and excuses to keep society functioning just as it is. Just as capitalism takes our productive labor and alienates us from its value, religion also takes our qualities our highest ideals and aspirations and alienates us from them, projecting them onto an alien and unknowable being called a god. Religion is meant to create illusory fantasies for the poor. Economic realities prevent them from finding true happiness in this life, so religion tells them that this is OK because they will find that true happiness in the next life. For Marx, the problem lies in the fact that just like an opiate drug fails to fix a physical injury it merely helps you forget your pain and suffering, religion also does not fix the underlying causes of peoples pain and suffering instead, it helps them forget why they are suffering and get them to look forward to an imaginary future when the pain will cease instead of working to change circumstances now. Even worse, this drug of religion is being administered by the same oppressors who are ultimately responsible for the pain and suffering in the first place. Emile Durkheim continued with Marxs theories in his book The Elementary forms of Religious Life that was published just a few years before his death, in 1912. As Marx had argued that every class had its own conscious view of reality, Durkheim went further to demonstrate that even the most basic social ideas as time, space and God can be seen as creations of society. Durkheim suggests that there is not one reality but many and that this reality only exists because of the symbolic creations of humans and their rituals. Durkheim studied the aboriginal tribes of Australia in an effort to understand religion. He concluded that religion always involves a distinction between things that are sacred and things that are profane. Durkheim uses the example of the totem pole that functions to hold the tribe together. The totemic animal, Durkheim believed, was the original focus of religious activity because it was the emblem for a social group, the clan. He thought that the function of religion was to make people willing to put the interests of society ahead of their own desires. All members of the tribe gather together to perform periodic totem rituals, it is these rituals that set the rules for social order. It is forbidden to kill or harm the totem animal and it is therefor forbidden to kill or harm ones fellow tribesmen who name themselves after the totem. In the modern Christian religion, Durkeim argues that the moral commandments such as The Golden Rule and The Ten Commandments are primarily social rules. These rules regulate humans behavior toward eachother and serve to maintain a sense of social unity. People do not follow these rules out of their fear for heaven or hell but for their desire to be accepted by society. If they participate in the religious rituals they will feel a sense of belonging, whereas those who break the rules and avoid the rituals suffer from social isolation. To Durkheim, God is merely a symbol of society. Max Webers sociology is the foundation of scientific sociology of religion in a sense of typological and objective understanding. Rejecting Karl Marxs evolutionary law of class society, or Emile Durkheims sustained law of moral society, Weber established the understanding sociology of the subjective meaning of religious action or inaction. He argued that the transformation of religion allowed for social changes where people could now work together to gain economic wealth. In a primitive society there were many gods, those kinsmen who worshipped the same household god as you could be trusted but those strangers who worshipped a different god were aliens and could not be trusted. The rise of the great world religions, such as Buddhism, Christianity and Islam, separated the idea of the natural world from the idea of the spiritual world. Instead of gods and spirits, people become widely concerned with the idea of heaven and hell. Weber argues that the idea of a universal God allowed for laws based on consistent general principles. Religion itself can also develop in new directions. (P. 133) In primitive religions one prays to the gods to make his crops grow or kill off enemies. In the event of a natural disaster the kinsmen would believe that the gods were angry with them and continue to hold ceremonial sacrifices until the weather was better. It was this fear of the gods that kept the primitive kinsmen from trusting anyone else. In this new spiritual realm, the righteous individual who follows all the rituals and laws of his religion can still hope for salvation even if his has bad fortune. The ideas of good and evil can develop separately from the ideas of worldly success and failure. (P. 134) In Webers writing The Protestant Ethic he discusses the role that religion played in the rise of capitalism. This new religious breakthrough opened many of the doors to industrialization: laying the basis for a moral community of trust underlying peaceful commerce; rationalizing the legal system; motivating people to remake political, social, and economic institutions in keeping with an imperative to transform the world more closely to the ideal. P. 134) Religion was now responsible for uniting and enlarging a community who could live together in peace with the same moral and ethical code of conduct. Weber believed that the Protestant ethic broke the hold of tradition while it encouraged men to apply themselves rationally to their work. Calvinism, he found, had developed a set of beliefs around the concept of predestination. Followers of Calvin believed that one could not do good works or perform acts of faith to assure your place in heaven. You were either among the elect (in which case you were in) or you were not. However, wealth was taken as a sign by you and your neighbors that you were one of the Gods elect, thereby providing encouragement for people to acquire wealth. The Protestant ethic therefore provided religious sanctions that fostered a spirit of rigorous discipline, encouraging men to apply themselves rationally to acquire wealth. This naturalistic approach to religion represented a fundamental paradigm shift in how religion was to be viewed. Instead of requiring clergy in order to understand religion, the requirement became facts and information and research. Whether you agree with the evaluation of the social function of religion as Marx did, that religion was the opium of the people, as Durkheim did that religion was what made moral society hold together, or with Webers The Protestant ethic, it is obvious that religion played a key role in the development of society. 1- Collins, Makowisky; The Discovery of Society How do we account for religion its origin, its development, and even its persistence in modern society? This is a question which has occupied many people in a variety of fields for quite a long time. At one point, the answers were framed in purely theological and religious terms, assuming the truth of Christian revelations and proceeding from there. In the 18th and 19th centuries, a more naturalistic approach developed. Instead of needing to believe in the truth of the religion, what was required was just the opposite: intellectual detachment and a suspension of belief. Three people who ended up doing just that were Karl Marx, Emile Durkheim and Max Weber.