Émile Durkheim’s Theory of Religion
1️⃣ Context and Purpose
Émile Durkheim articulated his theory of religion in The Elementary Forms of Religious Life (1912). His aim was to identify the fundamental elements of religion and show how religion sustains social cohesion and collective life. He focused on totemic religions of Australian aboriginal tribes, arguing their simplicity reveals the core architecture of all religions.
2️⃣ Definition of Religion
“A unified system of beliefs and practices relative to sacred things — that is to say, things set apart and forbidden — beliefs and practices which unite into one single moral community called a Church, all those who adhere to them.”
| Aspect | Explanation |
|---|
| Sacred | Objects, symbols, or beliefs set apart as holy and inviolable. |
| Profane | Ordinary, everyday aspects of life lacking sanctity. |
| Church | A moral community forged through shared beliefs and rituals. |
| Unity | Religion integrates individuals into a collective moral order. |
Key insight: Religion is less about gods/supernatural and more about the collective experience of the sacred.
3️⃣ Method and Approach
- Empirical & sociological method using anthropological data on totemic clans.
- Treat religion as a social fact—external, constraining, collective.
- Reject purely theological/psychological explanations; focus on social origins.
4️⃣ Sacred–Profane Dichotomy
| Dimension | Sacred | Profane |
|---|
| Nature | Set apart, extraordinary, holy | Mundane, utilitarian |
| Attitude | Awe, reverence, taboo | Practical engagement |
| Examples | Totem, cross, Quran, Ganga | Tools, food, daily objects |
| Function | Symbolizes social unity | Serves individual needs |
By separating sacred from profane, society symbolizes its own unity and moral boundaries.
5️⃣ Totemism: The “Elementary” Form
- Each clan venerates a totem (animal/plant/object) representing the clan’s identity.
- The totem is sacred because it embodies the collective consciousness, not because of intrinsic properties.
- Worship of the totem = society worshipping itself.
| Component | Explanation |
|---|
| Totem | Emblem and symbol of the clan |
| Rituals | Collective acts that reinforce solidarity |
| Beliefs | Myths and stories linking the totem and the group |
| Moral Function | Creates order, duty, and shared values |
6️⃣ Religion as a Social Fact
| Feature | Description |
|---|
| External | Exists prior to individuals; shapes their conduct |
| Constraining | Sets moral rules and prohibitions |
| Integrative | Binds individuals into a moral community |
| Collective Origin | Emerges from shared emotions and rituals |
7️⃣ Collective Conscience & Collective Effervescence
Collective Conscience: The shared beliefs and values that bind society; religion reaffirms and transmits these.
Collective Effervescence: Heightened emotional energy during rituals where individuals feel part of something larger—the social whole.
INDIVIDUALS → Participate in Rituals
↓
Rituals Generate Emotional Energy (Collective Effervescence)
↓
Strengthens Collective Conscience
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Moral Unity & Social Integration
8️⃣ Functions of Religion
| Function | Explanation | Example |
|---|
| Social Integration | Strengthens group solidarity | Festivals, pilgrimages, congregational worship |
| Moral Regulation | Defines right and wrong | Taboos, dietary rules, codes |
| Meaning & Stability | Provides purpose and consolation | Funerals, rites of passage |
| Cultural Transmission | Passes values across generations | Religious schooling, tradition |
9️⃣ Durkheim’s View on God
For Durkheim, the idea of God symbolizes society—a projection of society’s moral authority. Worship is effectively the veneration of collective ideals. Religion becomes the mirror through which society perceives and affirms itself.
🔟 Secularization & Transformation
- Modernity reduces traditional religiosity, but religious functions persist.
- Civil religion emerges—flags, constitutions, national anthems act as sacred symbols.
- New rituals (e.g., national days, sports spectacles) sustain collective sentiments.
11️⃣ Criticisms
| Critic | Critique |
|---|
| Evans-Pritchard | Totemism not universal; overgeneralization from select tribes |
| Malinowski | Overemphasizes social cohesion; neglects individual emotional needs |
| Weber | Ideas and meanings vary; Durkheim underplays doctrinal diversity |
| Postmodernists | Pluralism weakens religion’s unifying power in late modernity |
12️⃣ Significance & Legacy
| Contribution | Explanation |
|---|
| Functional Approach | Religion maintains social equilibrium |
| Structural Functionalism | Influenced Parsons, Radcliffe-Brown |
| Civil Religion | Explains persistence of the sacred in secular life |
| Scientific Legitimacy | Comparative, data-informed sociology |
13️⃣ Quick Revision Table
| Concept | Essence |
|---|
| Book | The Elementary Forms of Religious Life (1912) |
| Basis | Totemism among Australian tribes |
| Core Principle | Sacred–Profane dichotomy |
| Core Idea | Religion = Society worshipping itself |
| Key Terms | Collective Conscience, Collective Effervescence |
| Main Function | Social cohesion and moral order |
| Modern Relevance | Civil religion, national symbols, secular rituals |
