Clifford Geertz (1926-2006) was a cultural anthopologist. At the time of his death he was professor emeritus at the Institute for Advanced Study in Princeton. He was professor of anthropology at the University of Chicago from 1960 to 1970. He carried out fieldwork in Indonesia and North Africa, which forms the basis of his books published by the University of Chiocago Press.
"In four brief chapters," writes Clifford Geertz in his preface, "I have attempted both to lay out a general framework for the comparative analysis of religion and to apply it to a study of the development of a supposedly single creed, Islam, in two quite contrasting civilizations, the Indonesian and the Moroccan."
Mr. Geertz begins his argument by outlining the problem conceptually and providing an overview of the two countries. He then traces the evolution of their classical religious styles which, with disparate settings and unique histories, produced strikingly different spiritual climates. So in Morocco, the Islamic conception of life came to mean activism, moralism, and intense individuality, while in Indonesia the same concept emphasized aestheticism, inwardness, and the radical dissolution of personality. In order to assess the significance of these interesting developments, Mr. Geertz sets forth a series of theoretical observations concerning the social role of religion.
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研究宗教变迁是研究想象的社会史,一句话点破他们的错误。最后一章值得细读,如何比较它和《作为文化体系的宗教》及Asad等的批评?
评分研究宗教变迁是研究想象的社会史,一句话点破他们的错误。最后一章值得细读,如何比较它和《作为文化体系的宗教》及Asad等的批评?
评分研究宗教变迁是研究想象的社会史,一句话点破他们的错误。最后一章值得细读,如何比较它和《作为文化体系的宗教》及Asad等的批评?
评分研究宗教变迁是研究想象的社会史,一句话点破他们的错误。最后一章值得细读,如何比较它和《作为文化体系的宗教》及Asad等的批评?
评分研究宗教变迁是研究想象的社会史,一句话点破他们的错误。最后一章值得细读,如何比较它和《作为文化体系的宗教》及Asad等的批评?
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