The Elementary Forms of the Religious Life

Research the current state of scholarly opinion on the sociology of religion, then describe how Durkheim’s arguments are now perceived.

While Durkheim avoids referencing the supernatural when defining religion (see Chapter 1), many religious scholars would argue that his theory of the social origins of human religion does not account for the possibility of an alternative theory of origin, one centered on humanity’s experience of the supernatural as a metaphysical reality. Is that criticism invalidated by Durkheim’s explanations, or does he indeed assume an unstated bias against the possibility of the supernatural?

Research an Aboriginal Australian religion, giving precedence to Indigenous interpretations of their own religious practices. Does their account of the meanings behind their religious practices match well with Durkheim’s treatment of them?

What did you think was the strongest point of Durkheim’s analysis of the development of religious thought, and why?

What did you think was the weakest point of Durkheim’s analysis of the development of religious thought, and why?

Explain the religious system that Durkheim refers to as “totemism” and why he believes that it reveals important insights about religion in general.

Imagine a critic who objects to Durkheim’s conclusions because they rest too much on speculative foundations, attempting to reconstruct developments in another culture’s religious thought that occurred many generations ago, without reference to any evidence save the current state of that culture’s beliefs and practices. How would you respond to this criticism?

Assess Durkheim’s contention that religious thought provided the necessary seedbed for other forms of human thought to develop (philosophy, logic, science, etc.). Do you find this argument persuasive? Why or why not?