[책] 종교의 인류진화사 Religion in Human Evolution: From the... | Facebookhttps://archive.org/details/edureligion/Religion%20and%20Spirituality%20in%20Psychiatry%20by%20Philippe%20Huguelet%20%26%20Harold%20G%20Koening%202009/[책] 종교의 인류진화사
Religion in Human Evolution: From the Paleolithic to the Axial Age
Author: Robert N. Bellah (Author)
Belknap Press (October 15, 2011)---------
Religion in Human Evolution(2011)
- 2011년 9월에 하버드 대학 출판부에서 출판된 작품으로, 벨라가 일생동안 지닌 종교의 진화에 대한 관심과 13년간의 노력이 담긴 책이다. 작가의 학문적인 일생을 집대성하여 80대에 완성된 이 책은 역사뿐만 아닌 사회학, 인류학, 진화생물학, 심리학, 인지 과학 등 다양한 분야를 다루고 있는 만큼 한가지로 분류되기 힘든 대작이다.
- 이 책의 이야기는 빅뱅으로부터 시작하여 “축의 시대(the Axial Age)”라고 불리는 시대에서 끝을 맺는다.
처음 두 장에서는 종교에 대한 이해와 종교와 진화의 관계에 대한 전체적인 흐름을 제시한다. 그리고 나서, 3-5장에서는 종교의 부족적인 형태와 고전적인 형태에 대해 언급하며, 중심이 될 다음의 네 개의 장에 대한 복선을 준다.
- 주요 네 개의 장을 언급하기 전, 벨라는 거의 동시에 세계적으로 발생한 종교의 진화론적 변화와 세계적으로 성행한 종교들에 대하여 소개한다. 이 장들의 각각은 고대 이스라엘, 고대 그리스, 중국과 인도와 같은 나라의 각각의 문화에 대한 상당히 많은 양의 학문적 조사를 다루고 있다.
- 이 책의 마지막 장은 좀 더 이론적인 접근으로 되돌아와 작가인 벨라 그 자신이 책을 마치며 그가 책을 시작한 발단으로부터 알게 된 몇 가지 들에 대한 노트를 남기며 끝을 맺는다.
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세진: 놀랍게도 이 중요한 학자의 책이 한권도 한글로 번역이 되지 않은 것 같으다. 사회학의 아버지 (맑스, 베버, 둘켕)들과 같은 급의 학자라 불리우는데!!
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Book Description
Religion in Human Evolution is a work of extraordinary ambition—a wide-ranging, nuanced probing of our biological past to discover the kinds of lives that human beings have most often imagined were worth living. It offers what is frequently seen as a forbidden theory of the origin of religion that goes deep into evolution, especially but not exclusively cultural evolution.
How did our early ancestors transcend the quotidian demands of everyday existence to embrace an alternative reality that called into question the very meaning of their daily struggle? Robert Bellah, one of the leading sociologists of our time, identifies a range of cultural capacities, such as communal dancing, storytelling, and theorizing, whose emergence made this religious development possible. Deploying the latest findings in biology, cognitive science, and evolutionary psychology, he traces the expansion of these cultural capacities from the Paleolithic to the Axial Age (roughly, the first millennium BCE), when individuals and groups in the Old World challenged the norms and beliefs of class societies ruled by kings and aristocracies. These religious prophets and renouncers never succeeded in founding their alternative utopias, but they left a heritage of criticism that would not be quenched.
Bellah’s treatment of the four great civilizations of the Axial Age—in ancient Israel, Greece, China, and India—shows all existing religions, both prophetic and mystic, to be rooted in the evolutionary story he tells. Religion in Human Evolution answers the call for a critical history of religion grounded in the full range of human constraints and possibilities.
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Reviews
This book is the opus magnum of the greatest living sociologist of religion. Nobody since Max Weber has produced such an erudite and systematic comparative world history of religion in its earlier phases. Robert Bellah opens new vistas for the interdisciplinary study of religion and for global inter-religious dialogue. (Hans Joas, The University of Chicago and the Freiburg Institute for Advanced Studies, Albert Ludwig University of Freiburg)
This is an extraordinarily rich book based on wide-ranging scholarship. It contains not just a host of individual studies, but is informed with a coherent and powerful theoretical structure. There is nothing like it in existence. Of course, it will be challenged. But it will bring the debate a great step forward, even for its detractors. And it will enable other scholars to build on its insights in further studies of religion past and present. (Charles Taylor, author of A Secular Age and Dilemmas and Connections)
Robert Bellah's Religion in Human Evolution is the most important systematic and historical treatment of religion since Hegel, Durkheim, and Weber. It is a page-turner of a bildungsroman of the human spirit on a truly global scale, and should be on every educated person's bookshelves. Bellah breathes new life into critical universal history by making ancient China and India indispensable parts of a grand narrative of human religious evolution. The generosity and breadth of his empathy and curiosity in humanity is on full display on every page. One will never see human history and our contemporary world the same after reading this magnificent book. (Yang Xiao, Kenyon College)
This great book is the intellectual harvest of the rich academic life of a leading social theorist who has assimilated a vast range of biological, anthropological, and historical literature in the pursuit of a breathtaking project. Robert Bellah first searches for the roots of ritual and myth in the natural evolution of our species and then follows with the social evolution of religion up to the Axial Age. In the second part of his book, he succeeds in a unique comparison of the origins of the handful of surviving world-religions, including Greek philosophy. In this field I do not know of an equally ambitious and comprehensive study. (Jürgen Habermas)
Religion in Human Evolution is a work of remarkable ambition and breadth. The wealth of reference which Robert Bellah calls upon in support of his argument is breath-taking, as is the daring of the argument itself. A marvellously stimulating book. (John Banville, novelist)
Bellah's reexamination of his own classic theory of religious evolution provides a treasure-chest of rich detail and sociological insight. The evolutionary story is not linear but full of twists and variations. The human capacity for religion begins in the earliest ritual gatherings involving emotion, music and dance, producing collective effervescence and shared narratives that give meaning to the utilitarian world. But ritual entwines with power and stratification, as chiefs vie with each other over the sheer length, expense, and impressiveness of ritual. Archaic kingdoms take a sinister turn with terroristic rituals such as human sacrifices exalting the power of god and ruler simultaneously. As societies become more complex and rulers acquire organization that relies more on administration and taxation than on sheer impressiveness and terror, religions move towards the axial breakthrough into more abstract, universal and self-reflexive concepts, elevating the religious sphere above worldly goods and power. Above all, the religions of the breakthrough become ethicized, turning against cruelty and inequality and creating the ideals that eventually will become those of more just and humane societies. Bellah deftly examines the major historical texts and weighs contemporary scholarship in presenting his encompassing vision. (Randall Collins, author of The Sociology of Philosophies: A Global Theory of Intellectual Change)
In this magisterial effort, eminent sociologist of religion Bellah attempts nothing less than to show the ways that the evolution of certain capacities among humans provided the foundation for religion...[Readers] will be rewarded with a wealth of sparkling insights into the history of religion. (Publishers Weekly 2011-08-08)
Bellah's book is an interesting departure from the traditional separation of science and religion. He maintains that the evolving worldviews sought to unify rather than to divide people. Poignantly, it is upon these principles that both Western and Eastern modern societies are now based. What strikes the reader most powerfully is how the author connects cultural development and religion in an evolutionary context. He suggests that cultural evolution can be seen in mimetic, mythical, and theoretical contexts. (Brian Renvall Library Journal 2011-08-01)
Religion in Human Evolution is not like so many other "science and religion" books, which tend to explain away belief as a smudge on a brain scan or an accident of early hominid social organization. It is, instead, a bold attempt to understand religion as part of the biggest big picture--life, the universe, and everything...One need not believe in intelligent design to look for embryonic traces of human behavior on the lower rungs of the evolutionary ladder. [Bellah's] attempt to do just that, with the help of recent research in zoology and anthropology, results in a menagerie of case studies that provide the book's real innovation. Not only the chimps and monkeys evoked by the word "evolution" in the title, but wolves and birds and iguanas all pass through these pages. Within such a sundry cast, Bellah searches for a commonality that may give some indication of where and when the uniquely human activity of religion was born. What he finds is as intriguing as it is unexpected...Bellah is less concerned with whether religion is right or wrong, good or bad, perfume or mustard gas, than with understanding what it is and where it comes from, and in following the path toward that understanding, wherever it may lead...In a perfect world, the endless curiosity on display throughout Religion in Human Evolution would set the tone for all discussions of religion in the public square. (Peter Manseau Bookforum 2011-09-01)
Ever since Darwin, the theory of evolution has been considered the deadly enemy of religious belief; the creation of Adam and Eve and the process of natural selection simply do not go together. In Religion in Human Evolution: From the Paleolithic to the Axial Age, the sociologist Robert Bellah offers a new, unexpected way of reconciling these opposites, using evolutionary psychology to argue that the invention of religious belief played a crucial role in the development of modern human beings. (Barnes and Noble Review 2011-09-14)
Of Bellah's brilliance there can be no doubt. The sheer amount this man knows about religion is otherworldly... Bellah stands in the tradition of such stalwarts of the sociological imagination as Emile Durkheim and Max Weber. Only one word is appropriate to characterize this book's subject as well as its substance, and that is "magisterial." (Alan Wolfe New York Times Book Review 2011-10-02)
An audacious project...Religion in Human Evolution is no simple effort to "reconcile" religious belief with scientific understanding, but something far more interesting and ambitious. It seeks to take both religion and evolution seriously on their own terms, and to locate us within the stories they tell about the human condition in a way informed by the best emerging research on both terrains...The result is a grand narrative written in full understanding of the failures and limitations of recent grand narratives. Religion in Human Evolution is a magnum opus founded on careful research and immersed in the "reflective judgment" of one of our best thinkers and writers...This is a big book, full of big ideas that demand sustained attention and disciplined thought. But in my view it repays a reader's effort in full...For over half a century, Robert N. Bellah has set his extraordinary mind out on the frontiers of human knowledge and has written back to make that knowledge accessible to the educated reader. This remarkable book finds him nearing the close of a long and fruitful life, and generously giving it back to us in love. (Richard L. Wood Commonweal 2011-10-21)
About the Author
Robert N. Bellah was Elliott Professor of Sociology, Emeritus, at the University of California,
UC Berkeley Center for Japanese Studies-----------
[Amazon Book Reviews]
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Critical Retrieval
BySamuel C. Porteron August 31, 2011
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This is a critical, historical sociology of religion of the highest order. Whether you're secular or religious or a bit of both or neither, I highly recommend reading this book.
There is much going on in this text on multiple levels, theoretically and empirically. In brief, it puts into helpful perspective a lot of questions many of us have about religion. You will learn from this book a lot about how some of the major cultural traditions of the world have developed. Robert Bellah has been thinking about the topic at least since 1964 when he published "Religious Evolution" in the American Sociological Review. In a way, Religion in Human Evolution is a general theory of religion; and, while written over the last 13 years, Bellah has been developing his theory of religion for more than 40 years of a distinguished teaching and writing vocation at Harvard and the University of California at Berkeley.
Bellah's approach recognizes the importance but partial independence of all the variables: cultural, biological, social, political, economic, etc. - but his focus is on "religion" broadly and carefully defined.
The book's subject is the way religion creates multiple realities and how those realities interact with the reality of daily life. Bellah begins with "the reality of life in the religious mode" and emphasizes that "religious evolution does not mean a progression from worse to better." Religion adds capacities to our cultural repertoire, so to speak, "but it tells us nothing about how those capacities will be used."
In part, this book is a work of critical retrieval of what in the traditions of ancient Israel, Greece, China, and India might speak to us today. It is also informed by an Enlightenment critique of tradition. It tells a very human, grand story. It helps us to understand - in wide perspective - where we've been and where we might be going and "asks what our deep past can tell us about the kind of life human beings have imagined was worth living." The book is not about modernity. But it holds a mirror up to our modern selves in a vivid comparative-historical perspective that illuminates our modernity and its meaning in a coherent, wholistic way.
A passage from the Analects of Confucius reads: "He who by reanimating the Old can gain knowledge of the New is indeed fit to be called a teacher." Bellah is such a teacher. He treats the ancient religious traditions of Israel, Greece, China, and India not as embalmed museum pieces, but as working traditions in need of reinterpretation - traditions that tell us much about who we are and the world in which we live. For Bellah, reinterpreting these traditions doesn't involve making them mean whatever we wish. It means listening and letting them open our eyes to things we would not see otherwise. Rightly interpreted, they can make us better able to deal with contemporary life. Religion in Human Evolution is such an effort.
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Viewed as a forbidden theory of the origin of religion that goes deep into cultural evolution
ByDidaskalexVINE VOICE
on September 3, 2011
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"Robert Bellah's Religion in Human Evolution is the most important systematic and historical treatment of religion since Hegel, Durkheim, and Weber... Bellah breathes new life into critical universal history by making ancient China and India indispensable parts of a grand narrative of human religious evolution." -- Prof. Yang Xiao, J. Comparative Philosophy
Bellah's research project, using the insights of biological and cultural evolution to explore the development of religion from as early as the Paleolithic Era, continuing through tribal, archaic, historic, and modern societies, was supported by the John Templeton Foundation. Dr. Robert Bellah's research focuses on the Axial Age, the first millennium BC, when religions developed around the world that transcended the archaic fusion of divinity and kingship. It was a period of great empires in Mesopotamia, Assyria, Babylon, Persia, and Greece declaring the possibility that ordinary human beings could relate directly to a transcendent reality. The results of this research constitute the book, Religion in Human Evolution.
Anthropologists have found that virtually ancient state societies and chiefdoms have been found to justify political power through divine authority. States founded out of the Neolithic revolution, as Ancient Egypt and Mesopotamia, were theocracies with Chieftains, kings and Emperors performing dual roles of political and religious leaders. This proposes that political authority co-opts collective religious belief to bolster itself. Bellah's work, of exceptional erudition, is a wide-ranging project of distinction in meaning, and expression, that probes our biological past, to discover the kinds of lives that our early human ancestors, have most often thought were worth living.
The study offers what is generally viewed as a forbidden theory of the origin of religion that goes deep into cultural evolution. Bellah's treatment of the four great civilizations of the "Axial Age, in ancient Israel, Greece, China, and India, demonstrates that all these existing religions, were rooted in the evolutionary story he chronicles. The Axial Age is the period from 800-200 BCE when certain inspiring people arose around the world; figures like Buddha, 650 BC, Confucius, 550 BC Socrates, 470 BC, arguably three of the most influential individuals in human history, who have cast shadows on history, and other inspiring leaders who convinced people it made sense to make religion, not war.
But to Bellah, the term and period primarily reflect a turning point in religion, he would deliberately start as far back as one can get to tell a story of multiple successive beginnings. These beginnings of play, ritual, myth, theology, extend to include the beginning of religion. He offers both a general theory of religion as a cultural systems and a full account of his general theory of religious evolution. Religion in Human Evolution, both prophetic and mystic, supports the call for a critical history of religion based on the full spectrum of human culture and traditions. While bands and small tribes possess supernatural beliefs, these beliefs do not serve to justify a central authority, justify transfer of wealth or maintain peace between unrelated individuals.
Randall Collins, author of The Sociology of Philosophies, sums it up eloquently,"Bellah's reexamination of his own classic theory of religious evolution provides a treasure-chest of rich detail and sociological insight. The evolutionary story is not linear but full of twists and variations. The human capacity for religion begins in the earliest ritual gatherings involving emotion, music and dance, producing collective effervescence and shared narratives that give meaning to the utilitarian world. But ritual entwines with power and stratification, as chiefs vie with each other over the sheer length, expense, and impressiveness of ritual."
The Search for God in Ancient Egypt
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From primordial soup to Brazil nuts: an in-depth review
ByJohn L MurphyTOP 500 REVIEWERVINE VOICE
on April 30, 2012
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"Even though, as it is widely believed, morality and religion are evolutionary emergents, evolution cannot tell us which one of them to follow." (48) This "discouraging but indisputable truth," for Bellah, demonstrates the challenge of finding meaning "only in evolution" for today's scholars and thinkers. This review, in-depth as far as small space allows, looks at how Bellah's work compares to recent surveys by other scholars of the Axial Age. A life's work, for a sociologist born in 1927, remains a formidable contribution in six-hundred narrated pages and, as he acknowledges, stopping 2,000 years before our era, it's long enough. It gives prolonged attention to what Max Weber and Emile Durkheim pioneered: the study of religious aspects as they culturally evolved.
Of course, it's bolstered by what science knows now vs. when his predecessors labored to make sense out of religion's roots and branches. His opening starts slowly, as "Religion and Reality" shuffles various capabilities of how we know concepts which in turn will contribute to varieties of religious experience. It's not as compelling as I wished, but chapter two, about evolution's "metanarrative," picked up the pace.
Still, Bellah admits he's as baffled by cosmology as we are, while he tries to cover the enormous span of physical evolution in an alternately meticulous and halting manner that doesn't do as much justice to his primary concerns as they merit. He proposes that we regard ancient accounts as "true myths," and he urges respect for religion on its own terms the same as science, revamping Stephen Jay Gould's "non-overlapping magisteria" as overlapping, each sphere usefully based in not reductionist but emergent explanations, to borrow from biologists, that take on the field at its own level. Science and religion both, Bellah notes, appeal to a sense of awe when their most eloquent advocates attempt to articulate the persistent mystery at the heart of how each field of inquiry unfolds over eons.
These eons, as empathy in its "motor mimicry and emotional contagion" shows over a hundred million years of primate evolution, stretch into pre-linguistic ritual and what Bellah regards as "sacred play" in such activities. While Bellah correctly critiques in passing both Nicholas Wade's "The Faith Instinct" and Robert Wright's "The Evolution of God" (both reviewed by me in 2011), I think Bellah's analysis wanders into territory that the main narrative did not need, and that Wade offers a more cogent popularization of the pre-linguistic stages, despite the monotheistic limits of both Wade and Wright which Bellah attempts to counter with his massive analysis and compendium. I still did not find as clear an explanation of ritual play as I expected, even after a lot of research here. But I did learn how only our species can march in step or dance as one troupe...
He applies, loosely, Merlin Donald's mimetic, mythic, and theoretical stages of human culture (these augment the hybrid system we have that diverges from the episodic consciousness we share with higher mammals) to parallel his own enactive, symbolic, and conceptual religious representational types. This chapter uses three traditional societies today which offer glimpses into mythic cultures once upon a time. The Kalapalo of Brazil, the Australian Aborigine Walbiri, and the Navajo demonstrate how ritual and narrative produce meaning. Bellah seemed more confident in this chapter, as after all he draws on the Navajo, the subject of his earliest research decades ago.
Tribal egalitarianism, he posits, does impose the will of the collective on the will of each, and its intermediate position between the despotism of primates and that of archaic states gains coverage with two Polynesian entities, Tikopia and Hawai'i, where a comparatively better documented record survives of what a kingdom bent on imposing its will on a people subjected to a relentless social system under brutal control under dominant males meant, in terms of taboo, ritual, and--as with many such societies--human sacrifice. There's no romanticizing "pre-contact" Polynesia in these pages.
With the Hawaiians, we benefit from a written history of what was still oral memory via David Malo's testimony; for Mesopotamia, the records of course exist, but much about belief must be extrapolated from tablets and archeological sites. Next, Bellah contrasts the Mesopotamian "heterarchy" with the Polynesian archaic states; as for the Egyptians, we are "creatures of myth" as inescapably as they were, for after all, "we are what we remember." (228)
Archaic states, with "vertical" enforcement where the king acts in league with the gods to order the cosmos and the polity, replace the imposed solidarity of tribes. In turn, the axial age enables the "moral upstart who relies on speech, not force," appears to stay alive long enough to appeal to ethical standards and to call for reflection. Karen Armstrong's "The Great Transformation" (reviewed immediately prior to Bellah's book) reminds us of this shift towards compassion and self-analysis. Bellah favors a more academic tone than Armstrong, and the details she highlights tend to be overshadowed by the scholarly colleagues Bellah introduces and answers in his dense discussion. However, Bellah cites Karl Jaspers: "The Axial Age too ended in failure. History went on." (qtd. 282)
While Armstrong, as Rodney Stark's "Discovering God" (reviewed also in late 2011), prefers a more optimistic, if guarded, spin on the meaning of the Axial Age if we regard it as beneficial. Bellah opts for nuance. A clan of frontier Canaanites worshipped a generic, or a high, god "El" from the pantheon, but El did not seem to matter much "at the level of family piety." (qtd. 288) He and Asherah have children, including Baal and Yahweh; gradually as a jealous "god among gods" Yahweh shoves aside and then denies the other gods until only he is regarded as legitimate.
So, how did these marginal hill-dwelling Israelites grab so much attention? By using the tension between particularism and universality. Hostile prophets provoke Israel and Judah to repent; the kings lose clout as exclusive mediators with the divine powers. Monarchs weaken; a covenant model based on fidelity to "Yahweh alone" rallies Judah's bastion against the Assyrian empire. Yet, the twist comes as the prophets assert Assyria's also subordinate to Yahweh, who punishes Israel via that empire for infidelity. The Deuteronomists promote Moses as half-Lenin, half social-democrat, to borrow Michael Walzer's critique. Still, Moses refused to be a king; the people make the covenant.
Bellah takes Stephen Geller's argument that the norms of the Torah supplanted priestly sacrifice as the central way the "chosen people" communicated with a just God. Yahweh internationalizes (as Stark and Wright agree), and this relationship, as a covenant, enables Jewish success even in exile. Narrative is employed to force the archaic trio of God, king, and nation into ethical freedom. We inherit a "metanarrative" that justifies moral, social, and political programs, ever since the Bible. The Muslim Umma and the Christian Church emerge from this "entering wedge" of a people defined without a monarchy, who submit to rule by divine law instead of the machinations of a secular state.
Ancient Greece features a warrior cult and in the polis a steady evolution from pre-state. I wish we knew more of Anaximander with his "boundless" apeiron preceding creation, or Xenophanes' skepticism: if horses and cattle could draw, their gods would resemble them. Bellah's presentation lacks Armstrong's knack for the telling anecdote or excerpt from a primary source--he likes citing scholars--but it's similar in scope; with Heraclitus we approach "mythospeculation," the verge of philosophy. Plato reforms the synthetic hybrid system with theory but does not replace it--Bellah cautions that this had to wait until the "emergence of Western modernity" in the 17c. (395)
Back to China, while Plato followed the Seven Sages, Confucius preceded all major Chinese thinkers. Ritual was analyzed, meritocracy grew, and nobility turned into a status that birth alone might not attain, but adherence to an elitist, elaborately implemented, top-down mandate from heaven (mixed in Mencius with populism). But, Bellah mentions (more as an aside) how universal values embed themselves in the Analects. Warfare also depended on merit in a fluctuating time, and Mozi's contributions towards "right views" of rulers and a utilitarian concern towards all are less remembered today, thanks to Confucian rivals. The Dao, in #6, 15, 28, gains welcome if brief explication for its evocations of how weak overcomes strong; oddly #53 may in its primitivism find common ground with Legalism, if a small patch.
Xunzi as a final "Warring States" moral reformer merits mention: "I once spent a whole day in si 'reflection,' but I found it of less value than a moment of xue 'learning.' I once tried standing on tiptoe and gazing into the distance, but I found I could see much farther by climbing to a high place."(qtd. 474) Bellah integrates more primary passages in discussing the Dao and Xunzi, sharpening his study.
As Bellah tells us at the end of this Chinese chapter, the problem with Greece and Israel is that we are so familiar with the latter cultures compared to Asia, that it is tempting in those two "to find what at the moment our culture wants to find." (475) This can be charged to Armstrong, Stark, Wade, and Wright, naturally, and all of us as reader-critics. He notes how all he can do is give an interpretation. At least with China, its distance from our cultural legacy forces Westerners to approach cautiously. The question persists: who rules? Is a "junzi/ gentleman" from a hereditary caste, or a moral elite?
Bellah opens the Indian chapter confessing freshman-level instead of grad-student competence. He covers the standard Vedic formulations, and he considers India in Upanishadic times as religiously axial, but archaic in ethics, social structure, and rational discourse (as in Japan). The Buddha's breakthrough as a teacher of ethics accessible to all remains that tradition's axial contribution. Bellah quotes Steven Collins on the path demanding action, leading to nirvana, the "city without fear." Ethical universalism, in turn, sparked a similar promotion by theistic Hinduism and King Ashoka.
He comes around to serious play in the conclusion, realizing accurately it demanded more depth. He looks at renouncers as "moral upstarts" in archaic states who paved a stealthy way for social protest in the axial centuries by prophets, reformers, and teachers. Their utopias--Plato's Republic, Aristotle's Lyceum, Buddhist parables or Second Isaiah--combined political criticism and religious reform. Bellah transfers this to animal play, "flow," and "theoria" as a heightened consciousness. This last chapter, for those pressed for time, serves well as a coda and an exegesis of the major narrative's themes, especially the "relaxed fields" of play and culture which were sometimes buried in the text.
Summing up, Bellah explains how he gave the West less attention than China and India. While parts of this feel like other, shorter texts in their necessarily wide-ranging "metanarratives" from primordial soup to Brazil nuts, and while parts could have been edited (as in frequent give-and-take with his colleagues), it remains a valuable reference, for it brings into one big book the gist of such research.
He ends by warning us that we face the sixth extinction moment unfolding now, as we destroy our planet, in our deep history. He finds some hope that today's serious sociologists of religion do not elevate Christianity above all other faiths, and that in such acceptance a mature pluralism might allow us to advance in understanding on each others' own tolerant, peaceful terms. No universal category, by its very nature, after all, can free itself from its own particular emphases. He rushes past this admission, but he closes by acknowledging that theory needs to remain anchored in a cultural context, lest it "can assume a superiority that can lead to crushing mistakes." (606)
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