Believing in the Net: implicit religion and the internet by Karen Pärna

By Karen Pärna

Beginning with Weber's disenchantment thesis, a sociological culture has constructed that affiliates modernity with a drawback of which means. The demystification of our worldview and the lowering impression of spiritual traditions in particular are obvious as hindrances for making feel of human lifestyles. in truth, smooth societies are packed with that means and so they remain non secular. This learn indicates that, in an implicit shape, faith are available in all places in our tradition. the net hype of the Nineteen Nineties was once a very bubbling instance of implicit religiosity. The hopeful discourse concerning the net that typified this hype drew on non secular principles and language, and it encouraged robust trust. This booklet explores the charm of the web as an item of religion and it appears at the way it may possibly function a resource of which means. This identify might be previewed in Google Books -

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In other words, the sacred is not limited to specific religious traditions and their particular objects of veneration, nor has it disappeared with the rise of the rational-scientific mindset of modernity. 27 In The Elementary Forms of Religious Life, Durkheim explicitly disputes the notion that modern times no longer accommodate the sacred, arguing that: “now, as in the past, we observe society constantly creating new sacred things” (Durkheim 2001: 160). According to Durkheim, the sacred is not an innate trait of only specific phenomena but a product of collective projection of specific characteristics onto people, activities, places and objects in the world around them (Durkheim 2001: 174).

The definition that is employed in these studies tends to echo the observations put forward by Eliade and Durkheim. The central feature of both authors’ definitions is the categorical dichotomy between the sacred and the profane. Similarly to Durkheim, Eliade poses that the defining characteristic of the sacred is the fact that it is the diametrical opposite of the profane. To put it simply, the sacred is whatever the profane is not. The two belong to different realms and, as a rule the sacred is thought to be inaccessible and incomprehensible.

However, examples from recent academic research and from popular scientific writing have shown that precisely this enchantment and the mysticism of magical thinking have been transferred to science and technology (Alexander 2003; Aupers 2004; 2008; Davis 2004; Noble 1999; O’Leary 2004; Wertheim 2000). In fact, several aspects of Malinowski’s understanding of magic are mirrored in analyses of attitudes towards modern technology. For example, the definition of magic that emerges from Aupers’ argument contains several elements that Malinowski brought to the fore and it can be summarised as follows.

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