By Kieran Flanagan, Peter C. Jupp
The emergence of spirituality in modern tradition in holistic varieties means that organised religions have failed. This thesis is explored and disputed during this publication in ways in which mark very important severe divisions. this can be the 1st choice 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, id politics, schooling and cultural capital. the connection among secularisation and spirituality is tested and attention is given to the importance of Simmel on the subject of a sociology of spirituality. difficulties of defining spirituality debated, with issues of its expression within the U.K., the united states of america, France and Holland. This well timed, unique and good established quantity offers undergraduates, postgraduates and researchers with a scholarly appraisal of a phenomenon which could simply raise in sociological importance.
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Extra info for A Sociology of Spirituality
S. H. L. Lewis (2002), ‘Development of the Spiritual Transcendence Index’, Journal for the Scientific Study of Religion, 42(3): 439–53. Simmel, G. (1997), Essays on Religion (trans. J. Helle), New Haven: Yale University Press. C. (1989), Spirituality for Everyday Living: An Adaptation of the Rule of St Benedict, Collegeville, MN: The Liturgical Press. Weber, M. (1930), The Protestant Ethic and the Spirit of Capitalism (trans. T. Parsons), London: Unwin. Weber, M. H. Gerth and C. ), From Max Weber: Essays in Sociology, New York: Oxford University Press, pp.
Earlier in Chapter 2, Voas and Bruce observed the significance of the holistic milieu for women. In her Chapter 6, Woodhead investigates the issue of gender further. Drawing from the Kendal study, she seeks a purely sociological account for this gender imbalance in holistic spirituality. As she suggests in the introduction to her chapter, the issue involves relatively uncharted territory. She claims there was a gender-blindness in the theoretical frameworks used to interpret the findings of the Kendal study.
The market-based nature of contemporary spirituality is well illustrated in his chapter. An issue starts to emerge, touched on in Chapters 2 and 3 – that the clients for these centres tend to be predominantly middle aged, middle class and female. Again, the issue of transmission emerges in the notion of living off a spiritual capital (in this case of Catholicism) but of not being committed to it as an investment in its growth. Clients are seeking a personalised spirituality. Versteeg has a useful section on techniques of self-experience that illustrates well how formation is undertaken and how spiritual growth is developed.