By Kieran Flanagan, Peter C. Jupp
The emergence of spirituality in modern tradition in holistic kinds means that organised religions have failed. This thesis is explored and disputed during this e-book in ways in which mark vital severe divisions. this is often the 1st number of essays to evaluate the importance of spirituality within the sociology of faith. The authors discover the connection of spirituality to the visible, individualism, gender, identification politics, schooling and cultural capital. the connection among secularisation and spirituality is tested and attention is given to the importance of Simmel with regards to a sociology of spirituality. difficulties of defining spirituality debated, with issues of its expression within the U.K., the u.s., France and Holland. This well timed, unique and good dependent quantity presents undergraduates, postgraduates and researchers with a scholarly appraisal of a phenomenon that could simply bring up in sociological importance.
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Extra info for A Sociology of Spirituality
Flory and Miller do much to destroy such stereotypes. The spiritual questing of these Reclaimers relates to a need to find a point of stability in the flux of life. Their spiritual quests reflect a recovery of tradition, notably in liturgy which caters for their visual and ritual needs. The indefiniteness of postmodern life and the rootlessness of their culture, with its endless capacities for experimentation, generate an emptiness that can be resolved by a rooting in tradition. The very elements of subjectivity and expressiveness that takes a turn into holistic spirituality can also effect movement in the opposite direction, as in the case of these Reclaimers in California.
The dilemmas these ‘returns’ effect are by no means new. But what is new is the sociological realisation of the importance of spirituality emerging as a cultural need in Italian society, a point only grasped as recently as 2003. In Giordan’s perspective, spirituality is attached to religion, but in an unofficial almost residual form, where Catholicism can still make claims on Italian cultural sensibilities and the needs of identity that underpin these. To illuminate this state of affairs, Giordan invokes a wonderfully apt concept of Garelli, ‘scenario religion’.
Its emphasis on knowing about God rather than knowing God has left it sterile and unconvincing. But a range of other factors have also contributed to its undoing, such as the Church’s suspicion of emotion, its immutable God, and its Augustinian discomfort with a God who is too present in our world (Holmes 2006). Blaming the Church entirely for this shift is, of course, too simplistic. Other alternatives to traditional Christian contemplation have been successful since the Beatles’ pilgrimages East.