The state, the gods and the imagination; or, David Graeber as a theorist of religion
Ce court article suggère que les écrits de l’anthropologue David Graeber, récemment décédé, ont beaucoup à apporter à l’étude de la religion. S’appuyant sur un large éventail de travaux de Graeber et de ses collaborateurs, l’article esquisse sa théorie sociale de base, en mettant l’accent sur son in...
| Main Author: | |
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Sage
2024
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| In: |
Studies in religion
Year: 2024, Volume: 53, Issue: 3, Pages: 336-349 |
| Further subjects: | B
valeurs
B Imagination B Religion B Values B Anthropology B Graeber B créativité B Creativity |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a Ce court article suggère que les écrits de l’anthropologue David Graeber, récemment décédé, ont beaucoup à apporter à l’étude de la religion. S’appuyant sur un large éventail de travaux de Graeber et de ses collaborateurs, l’article esquisse sa théorie sociale de base, en mettant l’accent sur son insistance sur la dimension créative de l’activité sociale humaine. Il se concentre ensuite sur la pertinence de la religion - en particulier, la fabrication et la modification de “personnes métahumaines” - pour la création de nouvelles formes sociales. Enfin, les implications de ce cadre théorique sont esquissées, à savoir que l’étude de la religion devrait se concentrer sur ses aspects créatifs et imaginatifs. | ||
| 520 | |a This short article suggests that the writings of the recently deceased anthropologist David Graeber have a great deal to contribute to the study of religion. Drawing from a wide array of works by Graeber and his collaborators, the article sketches out his basic social theory, focusing on his insistence on the creative dimension of human social activity. It then focuses on the relevance of religion – specifically, the fabrication and modification of ‘metahuman persons’ – for the creation of new social forms. Finally, the implications of this theoretical framework are sketched out – that is, that the study of religion should focus on its creative and imaginative aspects. | ||
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