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The anthropology of religion is principally concerned with the common basic human needs that religion fulfills. The cultural anthropology of religion is principally concerned with the cultural aspects of religion. Of primary concern to the cultural anthropologist of religions are rituals, beliefs, religious art, and practices of piety. [23]
Ganesh Chaturthi, a popular festival in the state. Maharashtra is the third largest state of India in terms of land area and second largest in terms of population in India. . It has a long history of Marathi saints of Varakari religious movement, such as Dnyaneshwar, Namdev, Chokhamela, Eknath and Tukaram which forms the one of bases of the culture of Maharashtra or Marathi culture.
Paul Tillich looked at religion as the soul of culture and culture as the form or framework of religion. [248] In his own words: Religion as ultimate concern is the meaning-giving substance of culture, and culture is the totality of forms in which the basic concern of religion expresses itself.
Religion – organized collection of beliefs, cultural systems, and world views that relate humanity to an order of existence. Many religions have narratives, symbols, and sacred histories that are intended to explain the meaning of life and/or to explain the origin of life or the Universe.
Indian-origin religions Hinduism, Jainism, Buddhism, and Sikhism, [4] are all based on the concepts of dharma and karma. Ahimsa, the philosophy of nonviolence, is an important aspect of native Indian faiths whose most well-known proponent was Shri Mahatma Gandhi, who used civil disobedience to unite India during the Indian independence movement – this philosophy further inspired Martin ...
The history of religion is the written record of human religious feelings, thoughts, and ideas. This period of religious history begins with the invention of writing about 5,200 years ago (3200 BCE). [1] The prehistory of religion involves the study of religious beliefs that existed prior to the advent of written records.
The relationship between religion and myth depends on what definition of "myth" one uses. By Robert Graves's definition, a religion's traditional stories are "myths" if and only if one does not belong to the religion in question. By Segal's definition, all religious stories are myths—but simply because nearly all stories are myths.
Unlike the bad ideas that people have under the influence of, say, fevers or drunkenness, after a religious experience the ideas and insights usually still make sense to the person, and are often valued for the rest of the person's life. [14] James had relatively little interest in the legitimacy or illegitimacy of religious experiences.