THE “AXIAL AGE” VS. WEBER’S COMPARATIVE SOCIOLOGY OF THE WORLD RELIGIONS

2016 ◽  
pp. 189-204
Author(s):  
John Torpey
2014 ◽  
Vol 13 (2) ◽  
pp. 105-134 ◽  
Author(s):  
Seth Abrutyn

AbstractThrough the first millenniumbce, religio-cultural revolutions occurred in China, Greece, Israel, and India. Commonly referred to as the Axial Age, this epoch has been identified by some scholars as period of parallel evolution in which many of the World Religions appeared for the first time and humanity was forever changed. Axial scholarship, however, remains in an early stage as many social scientists and historians question the centrality of this era in the human story, while other unsettled debates revolve around what was common across each case. The paper below considers the Axial Age from an evolutionary-institutionalist’s perspective: what was axial was (1) the first successful religio-cultural entrepreneurs in human history and, thereby, (2) the evolution of autonomous religious spheres distinct from kinship and polity. Like the Urban Revolutions that qualitatively transformed human societies 3,000 years prior, the Axial Age represents a reconfiguration of the physical, temporal, social, and symbolic space in irreversible ways.


2006 ◽  
Vol 36 (6) ◽  
Author(s):  
Hoàng Văn Chung
Keyword(s):  

Author(s):  
Jon Stewart

In his Lectures on the Philosophy of Religion, Hegel treats the religions of the world under the rubric “the determinate religion.” This is a part of his corpus that has traditionally been neglected, since scholars have struggled to understand what philosophical work it is supposed to do. The present study argues that Hegel’s rich analyses of Buddhism, Hinduism, Zoroastrianism, Judaism, Egyptian and Greek polytheism, and the Roman religion are not simply irrelevant historical material, as is often thought. Instead, they play a central role in Hegel’s argument for what he regards as the truth of Christianity. Hegel believes that the different conceptions of the gods in the world religions are reflections of individual peoples at specific periods in history. These conceptions might at first glance appear random and chaotic, but there is, Hegel claims, a discernible logic in them. Simultaneously a theory of mythology, history, and philosophical anthropology, Hegel’s account of the world religions goes far beyond the field of philosophy of religion. The controversial issues surrounding his treatment of the non-European religions are still very much with us today and make his account of religion an issue of continued topicality in the academic landscape of the twenty-first century.


2004 ◽  
Vol 115 (10) ◽  
pp. 355-355
Author(s):  
E. Köpping
Keyword(s):  

2002 ◽  
Vol 63 (3) ◽  
pp. 399
Author(s):  
Phil Zuckerman ◽  
Stephen Sharot

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