Analysis of “The Elementary Forms of the Religious Life” by Emile Durkheim

From Sociological Theory 2019

Emile Durkheim was a French sociologist that is well known for his works on modern social science alongside Karl Marx, Max Webber, and others. One of his popular topics is his theory on religion. Broadly, Durkheim believes that religion is inherently integrated into society and individuals which helps guide them through their daily life.

At the beginning of Durkheim’s theory, he contends that the only way to explain religion is by historical analysis. By going all the way back to the earliest religious form and studying how and why it was developed slowly over time through historical and ethnographical observation to its present self is how we understand a religion. He explains that to fully comprehend a specific religion, one must first understand what religion itself is. Furthermore, he states that philosophers have been curious about this idea from the start, but they typically think about it as “purely dialectic,” meaning they restrain their thoughts about religion based on what they feel is their ideal religion (Durkheim, 1912, pg. 244).

Durkheim proposes a religion apparent in a lesser advanced area is almost always shaped by “the temples, the generations, the dynasties, the invasions, etc.” (Durkheim, 1912, pg. 245). He suggests that according to the people, environment, and situations, the beliefs, standards, and rituals in a certain place will be a result of these factors. Likewise, religions in more developed societies are different as they involve more individualistic, uniform, and conformal practices. Durkheim believes that studying the most familiar, prevalent religions has caused people to think that everything having to do with god is religious. However, there are many religions that do not hold the idea of divinity but seek to explain the actions of man. The development of this is thought that man has first placed themselves into a religious structure which is thought to have led to philosophy and science, but they are interchangeable. In Durkheim’s opinion, forming of religion itself has not only helped increase knowledge but standardize intellect overall. As Durkheim suggests, all religions in some small way share the same idea at some point and that people have always described themselves as coming from religious beginnings.

Durkheim proposes the process of religion is passed down through generations and can be analyzed and its operation can be placed into two categories. One is described by empirical knowledge and the second through physical representation, which leads to the categories being individual and social where you cannot have one without the other. Collective individual knowledge together has become societal, but every individual has two sides, within them the societal side and the individual side. Moreover, he believes there is a problem with knowledge that is accepted as necessary since it could be considered a limiting factor to further progression of knowledge. This is because its ascendancy has nothing new and the categories represent the most basic relations between things stating that passed down societal knowledge must not promote too much conformity. Durkheim argues that, while the two categories break down most elements of religion and knowledge, they cannot simply be defined as one thing, but a multitude of aprioristic and empirical ideas.

Durkheim presents his idea on why religions strives, being that for a “perfect society” to exist, people realize that religion keeps people in check, banishing evil, and allowing truth and justice to dominate (Durkheim, 1912, pg. 250). He goes on to say that religion is realistic, acknowledging both good and evil in the world. He references Christianity and Satan to relate to this notion. Religion helps people understand that life is not always “good victories over evil, life over death, the powers of light over the powers of darkness” (Durkheim, 1912, pg. 250). He states older religions are hardly different from the more refined, modern religions. Systematic idealization is seen in almost all religions through history. This is because people have a “natural faculty for idealizing,” meaning we naturally hope for the best world we can have (Durkheim, 1912, pg. 250).

In Durkheim’s mind, people need religion and the thought of a more ideal world because it brings effervescence, increased active passions, stronger sensations, and an all-around more positive person. Compared to a person’s mundane life, a spiritual world is exciting because it has “exceptional powers and virtues” which normal life does not possess (Durkheim, 1912, pg. 251). He theorizes that society has built another perfect world to attempt to follow after, a way of making their world similar to the perfect one they’ve created. Also, in society overarching ideals allow for people to craft their own individual ideals from segments of society that they value most and to add other values they deem necessary to create individual ideals. However, when looking at religion it is best to base studies on societal ideals as to not base it off extreme individual ideals that could lead to misinterpretation. As certain religion becomes super integrated or does not form any actual function as time goes on a state of listlessness ensues but eventually there will be a time when society again begins to turn out new ideas and guide humanity once again.

Citations:

1. Durkheim, Emile. 1912. “The Elementary Forms of the Religious Life.” Calhoun et. al. Classical Sociological Theory. Wiley-Blackwell.

2. Image: https://www.britannica.com/topic/religious-symbolism