Sentences with phrase «sociologists of»

What interests me about the consensus problem is what are the sociologists of science saying about it?

This is the kind of stuff that Jerome Ravetz writes about, it is an issue for the sociologists of science more than for the philosphers of science.

Sociologists of science!!

Sociologists of science wish to study the Intergovernmental Panel on Climate Change (IPCC) for the same reason that they want to examine other loci at which scientific knowledge is made — whether in a laboratory, the field, a museum or at a conference.

Newton's science cum religion continues to be meat for philosophers, historians and sociologists of science; it made no contribution to religion or to religious philosophy, the most important of which doesn't care much about science.

I think what I and most other sociologists of religion wrote in the 1960s about secularization was a mistake.

I am not concerned here with trying to settle the issue of whether tie anthropologists» reading of Geertz was more or less accurate than «that of the sociologists of religion.

(ENTIRE BOOK) The Pentecostal challenge to historic churches in Latin America, prepared by 17 historians, theologians and sociologists of religion from the region.

In the last forty years, one of the most staunchly Christian (Calvinist and Catholic) countries in the world went secular with a rapidity that has astonished sociologists of religion.

But when sociologists of religion use the term, they invariably mean the «Nones» — people who say they lack any religious affiliation at all.

By exploring the contradictions between official theologies and the actual behavior of religious communities, sociologists of religion help religious people to view themselves more honestly — a sometimes deflating and even painful process.

As early as 1960, sociologists of religion reported that pastors and laity experienced congregations as fragmented.2 That was only the beginning of the larger cultural transition that has continued ever since.

His association of the church with inclusive membership and the sect with exclusive membership policies has been widely used by sociologists of religion in the United States.

But the scheme sociologists of religion use is, as yet, not differentiated, not fine and detailed enough.

New ground, not really covered by either historians or theologians previously, was broken when sociologists of religion asked about the influence of societal factors upon religion.

By exploring the contradictions between official theologies and the actual behavior of religious communities, sociologists of religion help religious people to view themselves more honestly — a sometimes deflating and...

A group of 17 historians, theologians, and sociologists of religion were invited to write articles on specific topics.

In his view, and in the view taken by most sociologists of religion, the symbolic realm is both prior to and constitutive of our very experience of the world.

The typological method, which has been advocated by a number of sociologists of religion, serves the function of bridging the gap between the two extremes: the richer and finer it is developed the more it will serve to combine wealth of detailed information with keen structural analysis.

Sociologists of religion like Max Weber and Émile Durkheim have observed that being religious in this broad sense refers not to a matter of personal choice but to a fundamental human drive to make sense out of reality.

But to preclude the imposition of a priori evolutionary categories on the nature of religious belief, let us accept the definition of religion as given by the historians and sociologists of religion.

Most sociologists of religion would likely think that Norgard's is a misreading that would lead the Episcopal Church into becoming an upmarket version of the Metropolitan Community Church, an association catering to the 2 percent or less of the population that is actively homosexual.

He frequently cites the work of Frank Furstenburg and Arlie Hochschild, two sociologists of family and gender relations whose views are by no means ideologically conservative, and he avoids value - loaded language, especially when it comes to describing the mainline Protestant churches whose leadership has, by and large, capitulated to the secular - elitist acceptance of extramarital sex, abortion, homosexuality, and other practices that conservative Christians view as inimical to moral life and family health.

Soft Patriarchs, New Men by W. Bradford Wilcox, a young sociologist of religion at the University of Virginia, is a study of the actual surveyed attitudes and practices of the married men of the so - called «religious right» that turns this stereotype on its head.

Both men, from their differing perspectives on culture — Berger as a sociologist of religion and Lewis as a professor of English literature — have allowed play to be the activity we have described in Chapter Two.

The distinguished sociologist of the University of Virginia and author of the acclaimed Culture Wars here undertakes a close examination of what, in theory and practice, «moral education» means in most American schools.

Joachim Wach, a sociologist of religion, has suggested four characteristics of religious experience and belief: (1) Religion «is a response to what is experienced as ultimate reality; that is, in religious experiences we reach not to any single or finite phenomenon, material or otherwise, but to what we realize as under - girding and conditioning all that constitutes our world of experience.»

The department was proposed by Phil Zuckerman, a sociologist of religion, who describes himself as «culturally Jewish, but agnostic - atheist on questions of deep mystery.»

On January 3, 1984, Dorothy Dohen, noted Catholic journalist and sociologist of religion, died of cancer.

Stark is a leading sociologist of religion who draws on a formidable body of empirical research to explain how religious beliefs spread and why religious groups flourish or fail.

The sociologist of religion must beware of falling into the same error in overemphasizing random phenomena (eccentric forms of sectarianism, etc.) The historical beginnings of religious and sectarian communities, however, are important fields for investigation of the mediums through which religious experience finds expression.

The sociologist of religion will have to examine the character of this twofold relationship in the case of each individual group because the nature, intensity, duration, and organization of a religious group depends upon the way in which its members experience God, conceive of, and communicate with Him, and upon the way they experience fellowship, conceive of, and practice it.

Inasmuch as the growth of religious fervor in élite religious groups may lead to hierarchical development (order, sect), the sociologist of religion may combine his study of intensity and size with that of the structure of the group.

Inasmuch as the sociologist of religion is confronted with the necessity of accounting for apparently identical or similar patterns in religious behavior, ideas, and forms of organizations on different cultural levels, he is interested in a constructive solution of the apparent dilemma.

Though there can be hardly any doubt that a full yet cautious use of statistics can be of great use to the sociologist of religion, there has been, at least until recently, a difference in practice between continental and American students.

There can be some doubt as to how the work of the special sociologist of religion should be organized, that is, in which order he would proceed best.

Another point on which opinions are divided is the question of which of two approaches should be used by the sociologist of religion, the empirical or the aprioristic.

The sociologist of religion will realize that it is rather a question of emphasis; individual expression and pecularity being present already on the level of so - called primitive civilization and communal worship playing a most important part in the highest forms of religion and culture.

We feel that an understanding of the origins, the development, and the meaning of the teachings, practices, and organization of a religious group to which the sociologist of religion tries to contribute, would not only not interfere with but would actually intensify the loyalty of the members of the group.

With the development of culture, differentiation within the different societies increased; hence the sociologist of religion has to take into account the temporal, regional, ethnic, cultural and social factors.

The sociologist of religion must give his most serious consideration to the self - interpretation of any religious group he studies.

The sociologist of religion will have to answer that question on the basis of broad theological and juridical, historical, psychological, and sociological information.

There has been much discussion whether the sociologist of religion is right in viewing his material from a special point of view and handling it according to a special method, or whether he has a more or less well - circumscribed field which he can call his own.

The sociologist of religion, interested in the study of a cultic group, can not be satisfied with reviewing its theology as the foundation of the theory and practice of fellowship among its members.

Again it is not the historical question of sequence and development, of motive and effect which the sociologist of religion is called upon to answer.

George Bernard Shaw Peter L. Berger, the most eminent sociologist of religion in the world today, many of whose sociological works as Berger says «read like a treatise on atheism,» has written a mature and skeptical affirmation of Christianity in his new book Questions of Faith: A...

«Festivals and pilgrimages,» I have said in another context, «are outstanding occasions, for here we find a close interrelation between different cultic activities such as purifications, lustrations, prayer, vows, offerings, sacrifices, and processions all of which are of particular interest both to the historian and the sociologist of religion» (Sociology of Religion, p. 42).

Greeley's project as a sociologist of religion.

To his discredit, Sherkat, a sociologist of religion who does not appear to have done any research on family and sexuality issues (but for a single article studying how religion and political affiliation affect views of same - sex marriage), nonetheless appoints himself a final referee of the merits of Regnerus's research — not a function he was asked to perform — and opines that it should not have been published.

(I am a sociologist of religion with a position in sociology and an affiliation with religious studies).