Faith Without God? Hägglund On Secular Spirituality and Radical Freedom

The Search for Meaning Without Illusion

The question that once haunted Dostoevsky, Nietzsche, and Camus—whether one can live a moral, meaningful life without belief in God—has returned to contemporary philosophy with fresh urgency. Swedish-American philosopher Martin Hägglund, in his landmark book This Life: Secular Faith and Spiritual Freedom (2019), not only answers this question affirmatively but constructs an entire philosophical framework around what he calls secular faith.

This is not militant atheism in the Dawkins mold, nor a cold allegiance to scientific facts. Hägglund speaks of a spirituality of finitude—a worldview in which our very mortality, fragility, and impermanence become the deepest sources of commitment, love, hope—and freedom.

Secular Faith: Caring as a Form of Belief

Hägglund begins his book with a simple yet profound insight: belief is not limited to theology. Any form of deep attachment—love, responsibility, planning for the future—is an act of faith. Not faith in eternal life or divine reward, but faith that something in this life matters, precisely because it is vulnerable and finite.

Caring for a partner’s health, for instance, expresses faith—not in immortality, but in the preciousness of their finite life. Time’s fragility gives weight to every moment. In this sense, Hägglund argues, secular faith is not the absence of belief, but a deeper kind of belief—one rooted in the reality and value of mortal existence itself.

Between Augustine and Marx

The first half of This Life reinterprets Christian thinkers like Augustine, showing how even religious faith often draws on secular concerns: care, time, human connection. But the book’s heart lies in its second half, where Hägglund turns to Karl Marx.

For Hägglund, Marx was not only a critic of capitalism but also a philosopher of spiritual freedom—not freedom from material need, but the ability to devote our time to what truly matters. Real freedom, then, is about mastering our time, setting our own priorities, and choosing what is good for us, as finite beings.

Spirituality Without Redemption

Hägglund’s most radical claim is that belief in eternal salvation—life after death, heaven, the soul’s survival—actually empties this life of meaning. If what truly matters is safe from loss, there is no need to fight for it, care for it, or love it deeply.

In contrast, life lived with awareness of its limits demands dedication, focus, and a recognition of our shared vulnerability. This is a spirituality that doesn’t seek escape from the world—but deeper immersion in it.

When We Forget That Life Is Finite

Hägglund does not stop at abstract critique. He sees our cultural denial of mortality as a profound political and economic issue. In a world where time is measured by productivity, where youth and health are idolized, we develop an obsession with permanence—life extension, anti-aging, distraction from boredom. These, he argues, mask a deeper fear: that this life is all we have. And that it is enough.

Freedom Begins Here

This Life is a rare kind of philosophical work: intellectually rigorous, emotionally stirring. It offers a vision of meaning grounded not in fantasy but in love, labor, and belief in this life—not as a rehearsal, but as the finite and beautiful game we are already playing.

It’s a powerful call for a new kind of ethics—one that doesn’t demand belief in eternity but calls us to fully inhabit the present. Not out of despair, but out of responsibility. Out of hope. Secular faith, in the end, is nothing less than a call to live a life that is worthy—precisely because it is limited.

See also: Religion in the Modern Age: Peter Berger on Pluralistic Faith

Bronisław Malinowski on Religion as a Psychological and Social Mechanism

Bronisław Malinowski (1884–1942) viewed religion not merely as a system of beliefs and rituals but as a psychological and social mechanism for coping with uncertainty, fear, and anxiety. Unlike Émile Durkheim and Max Weber, who saw religion as the product of rigid social structures or a remnant of primitive thought, Malinowski argued that religion is primarily a human existential response to situations where control over the world is limited. It emerges in areas where security is lacking, providing people with a sense of meaning and strength in the face of the unknown. Based on his anthropological work among the Trobriand Islanders in the Pacific, he highlighted the practical function of religion rather than just its symbolic meaning.

Religion as a Response to Uncertainty

Malinowski observed that humans rely on rational techniques wherever they have control over their environment. Farmers, for instance, understand how to cultivate their land, and maritime societies know how to construct boats and navigate safely. However, when confronted with forces beyond their control—such as sudden storms, droughts, or diseases—they turn to religion and magic.

A key example Malinowski provided is the difference between river fishing and open-sea fishing among the Trobriand Islanders:

• When fishing in shallow, safe waters, fishermen rely solely on practical techniques and do not perform religious rituals.

• Conversely, when fishing in the open sea, where danger is greater, fishermen conduct magical rituals to ensure success and protection.

The conclusion is that religion does not arise where knowledge and control exist but where uncertainty prevails. When faced with death, suffering, or uncontrollable natural forces, religion provides people with a sense of security, order, and the ability to cope.

Religion, Rituals, and Magic: The Psychological Mechanism

Malinowski argued that religion and religious rituals serve as psychological mechanisms that help individuals manage anxiety and distress. Performing religious rituals before embarking on a dangerous journey does not alter reality but strengthens confidence and the feeling of control.

Thus, religion creates an illusion of control even in situations where no real control exists. For example:

• Rituals before war provide soldiers with a sense of strength and security.

• Prayers during illness foster hope and meaning, even when the chances of recovery are slim.

• Beliefs in an afterlife help individuals cope with the fear of death and provide a sense of comfort.

Religion, therefore, is not merely a system of laws and myths but a profound psychological framework designed to offer emotional support in the face of life’s chaos.

Religion as a Social and Moral Mechanism

Beyond its psychological function, Malinowski emphasized the social role of religion. In his view, religion is not only a personal coping mechanism for fear but also a tool for maintaining social order. It establishes moral norms that strengthen community cohesion, unite its members, and provide shared meanings.

Religious laws dictate how individuals should behave toward one another and serve as a mechanism of social control, preventing antisocial behavior through the fear of supernatural punishment. In this sense, religion is not just personal solace but a survival mechanism that ensures social cohesion and enhances cooperation among individuals.

The Relevance of Malinowski’s Ideas in the Modern Era

Despite advancements in science and medicine, uncertainty remains a fundamental part of life. People still turn to religion and spirituality when facing fears, loss, and a lack of control.

Malinowski’s framework is evident even today:

• During crises (such as pandemics, wars, or natural disasters), many turn to faith for comfort.

• Modern rituals, such as moments of silence for the deceased or national ceremonies, fulfill a similar role to traditional religious rituals.

• Even secular individuals develop ritualistic beliefs (e.g., good luck charms or personal symbolic practices) to cope with uncertainty.

These phenomena demonstrate that while religion may have evolved, its psychological function remains intact. Humans still need meaning systems to help them navigate existential fears and dangers. Malinowski’s insights reveal that religion is not merely a collection of metaphysical beliefs but a psychological and social tool for managing uncertainty and fear. It provides a sense of control in a chaotic world, offers security in times of distress, and serves as a social mechanism for maintaining order and cohesion.

Malinowski’s approach suggests that religion is not merely a "primitive relic" from an earlier era but a natural response to fundamental human needs. As such, it will persist even in the modern age—whether in the form of institutionalized religion, personal spirituality, or secular rituals. His analysis underscores that while the expression of religion may change, its essential function in human life remains unaltered.

Thomas Luckmann and the Privatization of Faith: Religion as a Personal Project

In the modern era, religious belief is no longer a product of rigid social structures but has become a private and individual matter. Thomas Luckmann (1927–2016), one of the most significant sociologists of religion, offered a groundbreaking analysis of this process, which he termed the privatization of religion.

According to Luckmann, religion is no longer experienced solely in traditional institutions such as churches, synagogues, or mosques but has transformed into a personal quest for meaning, carried out in the private sphere. This process, which accompanies the rise of modernity, does not necessarily signal the end of religion but rather a shift in its nature—from structured affiliation with a religious community to the creation of a more flexible and personal belief system.

The Weakening of Religious Institutions Does Not Mean the End of Faith

A core assumption in classical sociology was that modernization leads to secularization—that is, as society becomes more rational and technologically advanced, religion loses its influence. Luckmann challenged this notion, arguing that religion does not disappear but instead changes its form.

In the past, individuals were born into a defined religious system: they automatically belonged to a church, mosque, or synagogue, their lives were structured around religious holidays, rituals, and laws, and faith was embedded in the social fabric. However, in the modern era, these structures have weakened, and religion is no longer an obligatory framework but rather a personal choice.

As a result, religion undergoes privatization—it is no longer a collective possession but something each individual defines for themselves. People can believe in their own way, selectively adopt aspects of tradition to suit their personal needs, or even construct entirely new belief systems, sometimes with no connection to existing religious institutions.

Personalized Religion: Faith on Demand

Luckmann points out that in the modern era, individuals do not necessarily adhere to an official religion but instead assemble a personalized and modular belief system. A person may consider themselves Christian but reject institutionalized churches; a secular Jew may celebrate holidays without believing in God; and many identify as spiritual but not religious.

Just as in consumer culture, a made-to-order religion emerges—each individual selects religious elements that suit them, rejects others, and creates a unique blend of beliefs, rituals, and values. For example:

• A person might combine Buddhist meditation with Jewish moral principles.

• Many Christians seek personal religious experiences rather than belonging to an established church.

• Some find religious meaning in entirely secular concepts, such as social activism, yoga, or a deep connection to nature.

Luckmann argues that faith is no longer dependent on religious communities but on the individual. The modern person is the interpreter of their own beliefs, shaping a personal sense of meaning in life.

The Consequences of Privatization: Religion Without Community?

Whereas in the past, religion served as a unifying force that brought people into communities, Luckmann illustrates how the privatization of faith may lead to religious individualism. When each person creates their own private faith, religious communities lose their cohesive power, and traditional institutions weaken.

On one hand, this has advantages: religion becomes more flexible, less coercive, and allows each individual to find a belief framework that truly suits them. On the other hand, this process may lead to a religious identity crisis, where individuals feel alienated from tradition, struggle to find shared meaning, and sometimes lack communal support.

Luckmann notes that some religious movements respond to this trend by attempting to revive community structures—fundamentalist groups, for instance, emphasize a return to traditional values while rejecting religious pluralism.

The New Spaces of Faith

If religion is no longer primarily practiced in traditional institutions, where does it manifest? Luckmann identifies new spaces of faith in the 21st century, sometimes in unexpected places:

• Internet and Social Media – Many religious and spiritual communities now organize through digital media, where individuals can find support, learn, and participate in virtual rituals.

• Popular Culture – Mythical stories from movies, TV series, and books (e.g., Star Wars or Harry Potter) create new religious narratives in which people find meaning.

• Mental Health and Personal Development – Fields such as psychological therapy, mindfulness, and coaching increasingly serve as alternatives to traditional religions by providing individuals with tools for finding meaning and purpose.

• Moral Activism – For many, the struggle for social justice replaces religion as the focal point of deep commitment to values.

Is the Privatization of Faith Irreversible?

Can the process of privatization be reversed, returning religion to its former public and institutional strength? Luckmann does not entirely rule out the possibility, but he argues that privatization is a profound and largely irreversible transformation. In late modernity, the clock cannot be turned back—religion will not return to being the monolithic institution it once was.

However, he also observes that even in a world where religion is privatized, people still seek community, meaning, and shared values. Therefore, the future of religion may not lie solely in individual choice but in innovative forms of communal spirituality, which operate outside traditional religious frameworks.

Conclusion: A New Religion for a New World

Thomas Luckmann suggests that in the modern era, religion undergoes privatization, transforming from a public and institutional project into a personal and private one. Religion does not disappear but changes—it detaches from the church, mosque, or synagogue and reappears in new forms of private spirituality, personal quests for meaning, and moral commitments.

The great challenge of our time is to balance religious freedom of choice with the need for community and shared meaning. Will religion continue to disperse into private beliefs, or will it find new ways to unify and organize? This remains one of the central questions for religion in the 21st century.

See also: Thomas Luckmann's Invisible Religion

Religion in the Modern Age: Peter Berger on Pluralistic Faith

Sociologist Peter Berger argues that religion does not disappear in the modern era—it transforms. At the heart of his analysis lies the phenomenon of pluralistic religiosity, in which religious faith no longer exists within a closed system but within a broad field of possibilities, competing traditions, and narratives. Historically, religious societies were often monolithic—individuals were born into a defined faith framework that provided meaning, identity, and a stable social order. However, with the spread of modernity, secularization, and globalization, religion is no longer inherited unquestioningly. The modern individual must choose—not just between belief and disbelief, but among multiple belief options in a world where none is self-evident.

Modernity as a Challenge and Opportunity for Religion

Berger explains that religious pluralism is a product of modernity. In the past, religion provided an absolute explanation of reality—it was the nomos, the order that granted cosmic meaning to human existence. However, in the pluralistic era, every religious explanation must contend with surrounding alternatives. No believer can exist in a theological bubble, as they are constantly exposed to people who believe differently—or do not believe at all.

On one hand, this weakens religious authority. When faith becomes one choice among many, it is difficult to maintain it as an unquestionable absolute truth. The result is a de-legitimization of religious certainty—believing in a particular faith becomes harder when it is no longer the sole narrative of the world.

On the other hand, pluralism also presents an opportunity. When faith is no longer taken for granted, it becomes a conscious choice. Those who continue to believe in a pluralistic age do so not out of habit or coercion, but through personal internalization of faith. In this sense, religion does not disappear but evolves—it shifts from inheritance to choice.

The Impact of Pluralism on Religious Identity

Berger suggests that pluralistic religiosity leads to the emergence of new forms of belief:

• Private and Individualized Religion – Many believers shape a "customized" faith, selecting practices and beliefs that resonate with them from a diverse array of options. The phenomenon of being "spiritual but not religious" exemplifies this—people seek spiritual meaning outside institutionalized religious structures.

• Open and Modular Religions – Many religious communities recognize the need to adapt to pluralism by offering a competitive religious experience in the marketplace of ideas. As a result, they develop more flexible forms of faith that emphasize personal experience over rigid doctrinal adherence.

• The Rise of Fundamentalist Religions – Paradoxically, pluralism not only fosters flexibility but also fuels religious extremism. In a world of endless choices, some religious groups respond by entrenching themselves in rigid, absolute positions in an attempt to preserve strong identities amid uncertainty.

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Religion as a Social, Not Divine, Fact

At the core of Berger’s approach is the understanding that religion is primarily a social phenomenon. This does not mean religion is an illusion, but rather that the way people believe is profoundly shaped by their social environment. In a homogeneous society, religion appears self-evident; in a diverse society, every faith must continuously justify itself.

From this perspective, Berger is less concerned with the question of whether God exists and more interested in how belief in God functions. His conclusion is clear: in the modern age, faith is no longer an external force imposed upon individuals from above, but an ongoing dialogue in which individuals and communities navigate their place within a world of diverse religious options.

Pluralistic Faith: Between Certainty and Doubt

Berger does not claim that pluralism renders religion meaningless, but he does emphasize that it necessitates a shift in how faith is understood. A pluralistic believer must live with constant tension—between the desire for absolute truth and the awareness that multiple truths exist.

For some, this tension leads to skepticism or agnosticism. For others, it strengthens faith, as belief becomes a conscious choice rather than a social norm. Berger suggests that pluralistic religiosity should not be seen as a threat to religion, but as an invitation to rethink it—not as a closed system, but as a dynamic discourse in which individuals must continuously define and choose their faith anew.

Conclusion: God in the Religious Marketplace

Religious pluralism does not eliminate faith, but it fundamentally alters its nature. In an era without a single, unquestionable truth, religion is no longer an unchallenged social institution but a realm of search, choice, and adaptation. Peter Berger urges us to understand this new reality not as a collapse of religion but as its transformation—from imposed belief to consciously constructed faith, shaped by pluralistic awareness.

See also:

Summary: social construction of reality by berger and luckmann 

Sociology as a Form of Consciousness by Peter Berger

Sociology as an Individual Pastime / Peter Berger

Peter Berger - Invitation to Sociology

The Nature of Totem and Totemism in Émile Durkheim’s Thought: The Social Symbol as the Foundation of Religion

The totem, that pillar with animal figures that stands in the center of the tribe's encampment, is one of the central functions in the establishment of groups and societies, to this day. Émile Durkheim (1858–1917), one of the founding figures of modern sociology, examined religion not as a metaphysical or personal matter but as a social phenomenon at the heart of collective existence. In his seminal work The Elementary Forms of Religious Life, he explores the origins of religion and its function as a social mechanism, placing the concept of totem and totemism at the center of his explanation of primitive religions—and, by extension, social structures in general.

What Is a Totem?

A totem is a symbol—an animal, plant, or natural object—serving as a sacred representation of a social group, tribe, or community. To the members of the tribe, the totem is not just a mere object or creature but a sacred force with deep significance. While it is not a deity, it holds a dimension of sanctity because it symbolizes the group itself and its internal bonds.

Durkheim observed that in many primitive cultures, particularly among Australian Aboriginal tribes, the totem is the focal point of worship. Members of the tribe treat it with reverence, conduct rituals around it, and attribute to it supreme meaning. However, rather than interpreting this as a purely mystical belief, he argues that the totem is a tangible symbol of society itself—society worships itself through the symbol of the totem.

Totemism: The Collective Religion

According to Durkheim, totemism is the simplest and most fundamental form of religion, serving as the foundation for all later religious traditions. In totemism, there are no gods in the monotheistic sense but rather a system of symbols and rituals that create a shared sense of unity and belonging among members of the group.

A crucial point in Durkheim’s analysis is that religion, along with the concepts of sacredness and worship, does not originate from fear of natural forces (as some earlier thinkers suggested) but from the social experience itself. When society gathers for communal rituals, a powerful collective energy arises, which Durkheim calls collective effervescence. This energy generates a sense of sacredness, which then becomes concentrated in the totem as its symbol.

The Totem as a Reflection of Society

Durkheim argues that the totem is not merely a religious object but also a mechanism through which the community defines its identity. When members of the tribe venerate the totem, they are, in essence, expressing their loyalty to the tribe itself, its laws, and its social structures.

To understand this concept, one can consider modern symbols such as national flags, sports team logos, or even historical figures who have become emblems of specific communities. Even today, when people treat a national flag with reverence, hold ceremonies around it, or feel strong emotions toward it, they are, in effect, expressing respect and identification with their national community—just as people did with totems in the past.

The Distinction Between the Sacred and the Profane

One of Durkheim’s central concepts is the distinction between the sacred and the profane. The totem represents the sacred—what transcends daily life, evokes reverence, and holds deeper meaning. The sacred is not necessarily supernatural but is defined as such by society.

In contrast, the profane encompasses everything belonging to the ordinary, material world, devoid of symbolic significance. For Durkheim, this distinction is the foundation of all religions and social structures, as it provides order and meaning within community life.

The Broader Meaning of Totemism

Durkheim does not examine totemism merely as an anthropological phenomenon but as a key to understanding all human societies. If the totem is a representation of society itself, then religion, in all its forms, is essentially a reflection of society and its needs.

Even modern religions that are not based on the worship of animals or natural symbols still utilize totemic mechanisms:

• Monotheistic religions – Sacred symbols such as the Christian cross or the Torah scroll in Judaism function as totems representing the religious community.

• Nationalism – Flags, anthems, and national ceremonies create a sense of belonging similar to totemic traditions.

• Consumer culture – Corporate brands and logos serve as modern totems, as people attribute social and even spiritual value to them.

Criticism of Durkheim’s Totemism Theory

Despite Durkheim’s profound influence, his theory of totemism has faced criticism. Some scholars argue that he generalized too broadly from specific cultures (primarily Australian Aboriginal societies) to religions as a whole.

Others claim that his explanation, which focuses on society, overlooks the experiential and personal dimensions of religion. Religion is not merely a system of collective symbols but also an individual experience of faith and meaning that cannot be reduced solely to social structures.

Totemism and Modern Sociological Thought

Durkheim’s ideas on totemism have profoundly influenced multiple fields, including anthropology, sociology, and the study of religion. His intellectual successors have developed and expanded upon his theories, sometimes even challenging them.

• Marcel Mauss, Durkheim’s nephew and student, further explored the social phenomena associated with totemism, particularly the role of ritual exchange and collective obligation, as seen in his study of gift economies (The Gift).

• Claude Lévi-Strauss, one of the leading anthropologists of the 20th century, reinterpreted totemism as a symbolic system that helps humans categorize and organize their world rather than as a religious or social structure. In Totemism, he argued that totemism is not a universal stage in religious evolution but rather an expression of human thought based on binary distinctions.

• Victor Turner, who studied ritual and symbols in African societies, highlighted the dynamic aspect of totemism and the social transformations it facilitates. He demonstrated how collective rituals, similar to Durkheim’s collective effervescence, serve as moments of social renewal and cohesion.

• Modern theorists like Mircea Eliade explored how totemic symbols continue to function in modern ideologies, national identities, and consumer culture.

Conclusion: The Totem as Society’s Mirror

Durkheim’s interpretation of religion offers a radical perspective in which sacredness does not stem from divine revelation or mystical natural forces but from the very structure of society. The totem, in his view, is merely an early example of a mechanism that persists in all human cultures—the symbol that becomes sacred because it represents the society and its unifying power.

Even today, when we observe how symbols, rituals, and myths continue to shape our lives, we can identify the principles of totemism in many aspects of life—from religion and nationalism to popular culture and branding. Durkheim’s work teaches us that society always worships itself, even when it is unaware of doing so.

Emile Durkheim – "The Genesis of the Notion of the Totemic Principle or Mana"

Emile Durkheim – The Totemic Principle in Modern Religion

Durkheim's totemic principle in modern western societies

 Totemism by Claude Levi Strauss

The Empty Place of God: Slavoj Žižek on Christianity and Atheism

Slavoj Žižek offers a unique interpretation of Christianity, arguing that it does not oppose atheism but rather serves as its very condition. In his books The Puppet and the Dwarf and The Monstrosity of Christ, he suggests that Christianity, more than any other religion, paves the way for atheism because it inherently contains an element of renunciation of God Himself.

While traditional perspectives regard atheism as the denial of religious belief, Žižek claims that "true" atheism is not merely the rejection of God's existence but a state of being that Christianity itself leads to by bringing the concept of divinity to its logical conclusion.

The Death of God in Christianity: Taking Ruin to Its Extreme

Žižek draws on Friedrich Nietzsche, who declared the "death of God" and argued that this did not simply signify a lack of religious belief but rather the collapse of the ideological structures that underpinned Western culture. However, unlike conventional readings of Nietzsche, Žižek argues that Christianity itself "kills" God by pushing the idea of divine revelation to its absolute extreme: God Himself experiences ruin, abandonment, and doubt.

The culmination of this idea is found in Žižek’s interpretation of Jesus’ cry of despair on the cross: "My God, my God, why have you forsaken me?" (Matthew 27:46). For Žižek, this moment is not merely an expression of personal suffering but an ontological rupture in which even God Himself experiences self-abandonment. At this moment, God ceases to be a metaphysical entity beyond history and instead disintegrates from within.

Christianity as the Disintegration of the Religious Idea

Žižek’s radical claim is that Christianity is the only religion in which the divine not only manifests within the world but ultimately disappears from it entirely. Unlike other religions where God remains outside or above history, in Christianity, God incarnates in man—and then vanishes, leaving humanity alone.

In this way, Christianity does not lead back to metaphysical belief but rather to a zero point where humans confront existential void. It is not merely a transition from religiosity to atheism but a condition where religion itself reveals its emptiness, allowing for a new form of atheism—an atheism of existential responsibility, where humans no longer depend on an external higher power.

Christian Love vs. Jewish Law

Žižek frequently compares Christianity and Judaism to highlight the ethical dimension of his ideas. He argues that Judaism emphasizes divine law and the observance of commandments, whereas Christianity moves beyond law towards love and grace. Paul’s assertion that "there is no justice outside of grace" suggests a break from existing legal structures, leading to a direct relationship between the individual and themselves.

For Žižek, this shift results in a liberation not only from religious law but from any ideological framework that structures human reality. It is a rejection of all external authority, including God Himself, in favor of an immediate encounter with human truth.

Christianity as a Source of Political Radicalism

Aligned with Žižek’s Marxist reading, Christianity, when interpreted radically, is not a conservative religion but rather a subversive ideology that challenges the social order. The figure of Jesus is often portrayed as an embodiment of anti-establishment values, overturning social norms and confronting both religious and political power.

Thus, Žižek sees Christianity as fertile ground for radical leftist thought. By presenting history as a sequence of rupture, ruin, and possible redemption, Christianity provides a model for political action based on fundamental transformation of the existing order.

Conclusion: Christianity as the Tragedy of Religion

Žižek presents a provocative argument that Christianity is, in fact, the tragedy of religion itself—it brings the idea of divinity to its extreme, to the point where humanity is freed from it. Once God Himself dissolves, humanity is left alone to face existential void, compelled to create meaning anew for itself.

Émile Durkheim on the Collective Energy of Social Elevation

Émile Durkheim (1858–1917), one of the founding figures of sociology, deeply explored how society shapes our experiences, emotions, and beliefs. One of his key concepts is Collective Effervescence—a phenomenon in which a group of people experiences moments of shared emotional elevation and energy, creating a sense of unity and collective strength.

Durkheim developed this concept as part of his broader theory on religion and society, arguing that collective emotional elevation is not limited to religious rituals but can also occur in social, political, and cultural events. The idea of Collective Effervescence provides a deep explanation of the emotional phenomenon that takes place when people share a communal experience. It illustrates how society is not merely a system of laws and institutions but also a space for powerful emotional experiences that strengthen social bonds and create meaning.

What Is Collective Effervescence?

Collective Effervescence occurs when a group gathers around a shared goal, ritual, or experience and together feels a surge of emotions and collective energy. These moments foster a deep sense of connection among participants and influence their perception of reality.

According to Durkheim, this experience is particularly evident in religious ceremonies, where participants feel they are part of something greater than themselves. When people sing, dance, or engage in communal worship, they transcend their individual identities and become part of a larger entity—the society itself.

The Religious Context: The Experience of the Sacred

Durkheim studied this phenomenon among Australian Aboriginal tribes, where he observed that religious ceremonies generated powerful collective energy that reinforced social bonds. He argued that this energy is the foundation of the concept of the sacred—people do not experience the sacred as an external force but as a collective experience that grants reality a special dimension.

In other words, when a group undergoes a shared emotional elevation, it begins to see symbols, objects, or events as sacred, even if they lack inherent objective value. This is the basis for the formation of religious worship—not as a result of divine revelation but as a collective energy experienced together by the group.

Beyond Religion: Collective Effervescence in Secular Life

Durkheim posited that Collective Effervescence is not unique to religious settings but also appears in modern social events. Examples include:

• Sporting Events: When thousands of spectators cheer in unison for their team, they experience a powerful sense of connection and feel part of something greater than themselves.

• Protests and Political Movements: Participants in demonstrations or political activism experience solidarity and emotional elevation that strengthens their belief in shared values.

• Concerts and Festivals: Musical gatherings where thousands sing and dance together generate emotional elevation, enhancing the connection between attendees.

The Impact of Collective Effervescence on Individuals and Society

Durkheim believed that Collective Effervescence is essential for a functioning society. Such moments foster solidarity, renew individuals' sense of belonging to their community, and allow them to experience meaning beyond daily existence.

For individuals, these experiences provide psychological rejuvenation and a deep connection to their social identity. Someone who participates in a ceremony, celebration, or mass protest feels part of a broader collective, and such experiences can lead to changes in beliefs and behaviors.

While Collective Effervescence is a powerful social force, some scholars have criticized Durkheim for overlooking the potential dangers of collective energy. Examples of this include mob behavior, mass crimes, and political manipulation, where leaders exploit this energy to enforce conformity or blind loyalty. Nevertheless, this concept remains highly relevant today and serves as a foundation for understanding phenomena such as nationalism, popular culture, protest movements, and even social media dynamics.

Not an Entity, but Being Itself: Paul Tillich’s Concept of God

Paul Tillich (1886–1965), a German-American theologian and philosopher, was one of the most influential thinkers of 20th-century Protestant theology. One of the most significant aspects of his thought is his groundbreaking concept of God as the "Ground of Being." This approach seeks to transcend traditional dichotomies in the understanding of God, such as the opposition between transcendence and immanence. For Tillich, God is not just another entity within reality but the very foundation upon which all existence rests, serving as the source of all meaning and value.

God Is Not an Entity, but Being Itself

Tillich rejects the traditional understanding of God as a supreme being separate from the world, arguing that this perspective leads to an anti-theological view and even atheism in the modern era. Instead, he proposes that God should be seen as the Ground of Being—the foundation that gives reality its existence, values, and meaning.

For example, when we ask about the meaning of life or the essence of existence, we are engaging with questions related to God as Tillich understands Him. God is not a "thing" or "name" that we can define, but rather the very structure that underlies all that exists.

Tillich employs the concept of the "Depth of Being" to elucidate the meaning of God. This depth refers to the human experience of seeking meaning beyond the surface of reality. In moments of crisis, suffering, or awe, individuals encounter something beyond mere existence—a deeper dimension that Tillich equates with the divine.

The Courage to Be: Faith as Acceptance of the Ground

One of Tillich’s most famous ideas is "The Courage to Be," in which he explores the human struggle with existential anxiety. According to Tillich, existential anxiety arises from human awareness of death, meaninglessness, and the fragility of existence. Faith in God is not a simplistic solution but an experience of profound acceptance of the Ground of Being amidst this anxiety.

True faith, according to Tillich, is not dogmatic or merely moralistic. It is not the acceptance of abstract doctrines but rather an existential connection to the foundation of existence, to life itself, and to its deeper meaning.

Criticism and Relevance

Tillich’s concept of God has faced criticism from traditional theologians who view it as an attempt to strip God of traditional religious attributes. Others argue that his notion of "the Ground of Being" is too abstract and disconnected from concrete religious experiences. However, many have seen his work as a bridge between religion and modern culture, offering a way for religious thought to engage with a rational and secular world.

Tillich himself regarded his approach as an effort to help religions confront the challenges of modernity: How can one speak of God in an age where traditional metaphysical ideas are in decline? His concept of God as the Ground of Being and the source of all existential meaning presents a profound and challenging alternative for understanding divinity in a contemporary context.

Myth and Narrative: The Power of Stories in Shaping Human Consciousness

Why do we tell stories? What connects ancient creation myths, modern superhero tales, and political narratives that shape entire nations? Karen Armstrong, one of the most prominent scholars of religion, argues that myth is not merely a vague memory of a distant past but a universal way through which humans give meaning to the world. In her works, she presents myth not as falsehood but as a deep narrative structure that shapes human consciousness, strengthens communities, and guides our paths—even if we are unaware of it.

Armstrong, a British historian of religion and author of numerous books on the history of religion and human consciousness, offers an innovative approach to understanding myth. She contends that myths are not just ancient stories or distant legends, but profound narrative frameworks that shape our worldview and give meaning to human existence.

In books such as A Short History of Myth and The Case for God, she demonstrates that myths are not merely explanatory tools but ways of experiencing the world more deeply. In her view, myth is an inseparable part of human experience and remains relevant even in the modern age, though it appears in new forms.

What Is Myth According to Armstrong?

The term "myth" is often perceived today as something false or unreal, but Armstrong argues that this is a misconception. For ancient cultures—and indeed, for many cultures today—myth was not a lie or fantasy but a story meant to give meaning to existence and connect humans to a reality beyond the mundane.

Myths tell us who we are, where we come from, and what our place in the world is. They offer existential structures through which individuals navigate the world and understand themselves as part of something greater. According to Armstrong, myths are not "bad science" but an entirely different mode of thinking—one that focuses on meaning rather than facts.

Myth as a Way of Experiencing Reality

Armstrong argues that modern Western society has tended to separate rationality from myth, giving exclusive authority to scientific thinking. However, she contends that this approach is problematic because myth fulfills functions that science alone cannot provide.

For example, while science can explain how the universe was formed, it cannot answer why we are here or what the meaning of life is. This is where myth comes in: it provides narratives that grant individuals a sense of purpose in an uncertain world.

Religious myths, heroic tales, and even political narratives function in this way. Every society constructs its own myths to create identity and social cohesion, even when they are no longer recognized as "religious" in the traditional sense.

Myth in the Modern World

Armstrong asserts that even in a secular age, myths continue to play a central role, albeit in new forms. Nationalist stories, technological progress, and social justice movements are examples of modern myths that shape collective consciousness.

For instance, the idea that democracy is "the only path to freedom" or that technological development is always a sign of progress—these are not just facts but mythic narratives that shape our worldview.

Popular media also perpetuates mythic structures. Hollywood films, books, and television series continue to recycle ancient mythic patterns, such as Joseph Campbell’s hero’s journey, which appears in modern success stories ranging from Harry Potter to startup entrepreneurs.

Criticism and the Double-Edged Nature of Myth

Some argue that Armstrong takes a romanticized view of myths, overlooking their potential for manipulation or oppression. While myths can unite people, they can also create enemies, justify wars, or reinforce social hierarchies. Others claim that her approach leads to relativism, as if all narratives are equally valid, making it difficult to distinguish between truth and falsehood, or morality and immorality.

Nevertheless, even her critics acknowledge her significant contribution to restoring respect for myth as a crucial tool for understanding human society. Armstrong’s theory suggests that myths are not just relics of the past but a fundamental way in which humans understand themselves and their world. Even today, in a scientific and technological society, we continue to create new myths that shape our perception of reality.

see also: 

Claude Levi-Strauss – The Structural Study of Myth

Roland Barthes - Myth Today

Émile Durkheim on Religion as Social Glue

Émile Durkheim (1858–1917), one of the founding figures of modern sociology, viewed religion as a social phenomenon rather than merely a private belief. In his seminal work The Elementary Forms of Religious Life, he argued that religion is not just a system of beliefs about the divine but primarily a social mechanism that fosters cohesion and solidarity within a community. According to Durkheim, religion serves as a form of "social glue"—a system of symbols, rituals, and beliefs that provide a collective identity and structure society as a whole.

Religion as a Collective Experience

Durkheim emphasized that religious experience does not occur solely on an individual level but is primarily a social phenomenon. Through religious rituals, festivals, and ceremonies, members of a community share intense emotional experiences that generate a sense of unity and belonging.

According to Durkheim, such collective moments create an energy that bonds individuals together. When a group gathers for a religious ceremony, participants experience something greater than themselves—a force that transcends individuals and gives meaning to their lives. This force, he argued, is society itself, reflected through religious symbols.

The Distinction Between the Sacred and the Profane

A key concept in Durkheim’s theory is the distinction between the sacred and the profane. While the profane represents the realm of everyday life, where individuals engage in private and practical matters, the sacred refers to what is revered, awe-inspiring, and collectively shared by the community.

Durkheim asserted that this distinction is not based solely on religious doctrine but is a social function. Even objects or events that are not inherently supernatural can become sacred if a community attributes special symbolic value to them.

Religion as a Moral System

For Durkheim, religion is not merely a belief in deities but a moral system that defines the norms and values governing society. It dictates how individuals should behave, establishes ethical boundaries, and serves as a tool for social regulation.

Additionally, religion provides individuals with meaning and purpose. By offering ideas of an afterlife, reward, and punishment, it frames human existence within a broader cosmic context. In this sense, religion not only unites people but also provides stability in the face of life’s uncertainties.

Religion in the Modern World: Secularization and New Forms of Solidarity

Durkheim recognized that in the modern era, traditional religion was losing its power as a unifying force. However, he did not believe that society could function without similar mechanisms. He argued that even in secular societies, there are "civil religions"—ideologies such as nationalism, science, democracy, or social justice—that provide a sense of belonging and meaning similar to traditional religions.

He maintained that even in secular nations, symbols, rituals, and ideas attain a "sacred" status. National flags, anthems, and constitutions can function in ways similar to religious traditions by fostering collective identity and upholding moral principles shared by the community.

Criticism of Durkheim’s Approach

While Durkheim’s perspective offers profound insights into the social function of religion, it has also faced criticism. Some argue that it reduces religion to a purely social phenomenon and overlooks the personal and spiritual dimensions of faith. Others contend that his model is most applicable to traditional religions with clear collective rituals but less relevant to modern religions that emphasize individual belief.

Nevertheless, Durkheim’s ideas remain influential, particularly in analyses of new religious movements, ideological movements, and secular societies seeking substitutes for traditional religious frameworks.

Thomas Luckmann's Invisible Religion

Thomas Luckmann (1927–2016) was a sociologist of religion who, together with Peter Berger, developed the modern understanding of religion as part of the social construction of reality. While classical sociological research tended to view religion as an institutional, public, and organized phenomenon, Luckmann proposed a different perspective: religion does not disappear in the secular age but undergoes a profound transformation—becoming invisible, private, and individual.

In his 1967 book The Invisible Religion, Luckmann argued that traditional religion, which lost its central place in the public sphere, does not necessarily vanish but rather disintegrates from its institutions and reappears in new forms, often unrecognized as religious. This shift, he believed, necessitates a reconsideration of the very definition of religion and the way it operates in modern society.

Invisible Religion: Between Secularization and Privacy

Luckmann begins with a question that preoccupied many 20th-century sociologists: does modernity weaken religion? Thinkers like Max Weber and Émile Durkheim saw secularization as a process in which religion loses its power as society becomes more rational. However, Luckmann offers a more nuanced distinction: religion does not disappear but disperses beyond its traditional frameworks and appears in new, non-institutional ways.

In other words, in the modern era, religion is not necessarily what happens in a church or synagogue but also what occurs within an individual’s consciousness and private life. People do not stop searching for meaning, but instead of doing so through institutionalized religion, they seek it through personal experiences, individual spirituality, or engagement with modern values and myths.

Religion Without Institutions

In the past, religious identity was dictated from above—one was born Catholic, Muslim, or Jewish, and religion was an integral part of the social structure. However, as society has become more individualistic, Luckmann argues that religion has become less dependent on institutions.

Today, faith is a matter of personal choice: one may identify as "spiritual but not religious," construct a personal belief system incorporating various elements (Buddhist meditation, Christian prayer, social justice as a spiritual duty), or even find spiritual meaning in art, politics, or interpersonal relationships.

Luckmann identifies a dramatic shift: the religious center has moved from the church to the individual. The meaning of life is no longer determined by an external authority but has become a personal project of exploration and adaptation.

New Temples: Meaning in a Secular World

If religion no longer functions solely through religious institutions, where does it manifest? Luckmann argues that the spaces providing spiritual meaning in modernity are not necessarily churches or synagogues but new domains:

• Self-Psychology and Personal Development – Personal growth philosophies often replace classical religious structures. People turn to therapists, empowerment workshops, and spiritual coaching to find meaning.

• Popular Culture and Modern Myths – Superhero stories, science fiction, and fantasy often serve as substitutes for the religious myths of the past. They provide models of redemption, morality, and personal destiny.

• Modular Spirituality – Practices like Western yoga, meditation, and even dietary regimens take on religious characteristics, offering new spiritual frameworks outside traditional religion.

• Moral Activism – Social activists often view their struggle for justice as a spiritual path. Morality becomes a belief system, and political activism takes on ritualistic dimensions.

In all these examples, there is no "religion" in the traditional sense, but there is a quest for meaning, ritual, and commitment to transcendent values—precisely what religion historically provided.

Invisible but Present Religion

Luckmann concludes that what we call "religion" is essentially a system of meanings and symbols that gives individuals a sense of order and direction in their lives. Traditional religion may have retreated, but the human drive for meaning remains. Religion becomes invisible only because it integrates into new social structures—it does not disappear but changes form.

It is important to note that Luckmann does not see this trend as entirely positive. Private and modular religiosity can be shallow, lacking communal commitment, and reduced to personal consumption rather than a profound collective experience. However, it reflects the reality that modern individuals cannot live in a world devoid of meaning—they will always seek connection to something greater, even if it occurs outside traditional frameworks.

In summary, Thomas Luckmann invites us to understand religion not as an institution but as a social phenomenon that evolves with time. Religion does not disappear with secularization; rather, it shifts to individuals and private spaces, where it manifests in non-traditional ways. The challenge, then, is to recognize that religion in the pluralistic era is no longer a closed system with clear boundaries but a collection of experiences, beliefs, and meanings that continue to shape our lives, even if we do not immediately recognize them as religious.

Sacredness Between Awe and Attraction: Rudolf Otto and the Numinous

Rudolf Otto (1869–1937), a German theologian and philosopher, was one of the key thinkers in the study of religious experience. In his seminal work The Idea of the Holy (Das Heilige), Otto explores the nature of sacredness and the human encounter with the "numinous"—a central concept in his approach to describing religious experiences. The numinous, according to Otto, represents a unique dimension of sacredness that cannot be reduced to rational, moral, or scientific terms. He seeks to differentiate true religious experience from mere rational conceptions of religion and to investigate the deep roots of mystical encounters.

What is the Numinous?

The numinous, as defined by Otto, is an aspect of the sacred that cannot be comprehended by reason alone. It evokes a profound sense of awe when one encounters something "beyond" the material world. This encounter is accompanied by two contrasting emotions: mysterium tremendum (the mystery that induces fear and reverence) and mysterium fascinans (the mystery that elicits attraction and enchantment).

The mysterium tremendum refers to the feeling of standing before something vast and incomprehensible. This is not ordinary fear but an existential dread that stems from human insignificance in the face of the infinite. In contrast, the mysterium fascinans describes the mysterious allure of the sacred, the sense of being drawn toward something inexplicably profound.

Sacredness: Beyond Morality and the Everyday

Otto clarifies that sacredness is not inherently moral but rather an extra-rational experience. It touches upon the realm of the "beyond" and is not necessarily linked to good and evil in a moral sense. The sacred can manifest in contexts where clear ethical rules do not apply, yet it always inspires a sense of cosmic significance and deep meaning.

For instance, in myths and rituals across various cultures, the sacred is often revealed through objects, places, or events perceived as "set apart" from the mundane world. Sacredness imbues reality with existential meaning and invites individuals to connect with something beyond sensory perception.

The Numinous in the Modern Era

Otto emphasizes that the numinous is not confined to specific religions or ancient traditions. Experiences of awe, reverence, and attraction akin to the numinous can also be found in art, music, and aesthetic encounters. Examples include Beethoven’s music, breathtaking landscapes, or personal mystical experiences.

However, Otto argues that modern society, characterized by rationalization and secularization, struggles to connect with the numinous. He sees this disconnection as a contributing factor to existential anxiety in the contemporary world, where individuals feel detached from transcendent sources of meaning.

Criticism and Legacy of Otto’s Thought

Later scholars in religious studies have criticized Otto’s ideas, particularly his tendency to present the numinous as a universal category without sufficient consideration of cultural and historical differences. Some have also argued that his concept of the numinous is too elusive and resists empirical analysis. Despite these critiques, Otto’s work has significantly contributed to understanding the experiential dimension of religion and the psychology of religious encounters. He demonstrated that religion is not merely a system of doctrines and laws but also a deeply personal, emotional, and mystical experience that connects individuals to the sublime.

Mircea Eliade and the Eternal Return: Time, Myth, and the Sacred

The concept of the eternal return is one of the central pillars of Mircea Eliade’s thought. A Romanian historian of religions and one of the most influential scholars of the 20th century, Eliade sought to understand how religious societies perceive time and human existence within it. The idea of eternal return describes the perception of time in most ancient religious cultures, fundamentally positing that time is not linear but cyclical. Time continuously renews and repeats itself, and human beings participate in this process through rituals, myths, and religious life.

Myth, Ritual, and the Return to Sacred Time

One of the key elements of Eliade’s idea of eternal return is the distinction between two types of time: sacred time and profane time. Sacred time is seen as circular, eternal, and connected to myth and the original act of creation, whereas profane time is historical, linear, and irreversible. For the religious individual, sacred time is the meaningful dimension of time, as it connects them to the origins of existence and the divine realm.

Eliade illustrates how rituals and ceremonies function as "time machines" that allow individuals to return to the time of primordial creation. For instance, New Year celebrations or renewal ceremonies in ancient cultures are not merely markers of temporal passage but symbolic reenactments of the original moment of creation. By returning to this mythic time, individuals participate in the creative act and experience renewal.

Cyclicality vs. Historicity

The idea of eternal return stands in stark contrast to the historical perception of time that characterizes Western culture, particularly with the rise of Jewish-Christian monotheism. In the historical perception, time moves forward from creation toward salvation, imbuing human history with moral significance. In cultures that embrace a cyclical view of time, however, time does not progress toward an ultimate end—everything that happens has already happened, and nothing truly new can occur outside the predetermined cosmic patterns.

Eliade does not present the eternal return as exclusive to so-called "primitive" cultures. He emphasizes that the concept also appears in Western philosophy, such as in Nietzsche’s thought, where the idea of the eternal return is reinterpreted as a moral and existential challenge: how should one live if every moment of one’s life is destined to repeat itself eternally?

Criticism and the Meaning of the Eternal Return

Eliade’s ideas have been met with considerable criticism from scholars of religion. Some argue that his perspective is overly romanticized or too universalist. Critics claim that he overlooks fundamental differences between cultures and prioritizes mythic structures over social and historical realities. Others, however, highlight his contributions in identifying deep structural patterns common to a wide range of cultures.

The concept of eternal return raises fundamental questions about our relationship to time, life, and death. In the modern era, where time is often experienced as an irreversible process of decay and progress, there may be value in revisiting a cyclical perspective that offers comfort and a sense of belonging to a broader cosmic order. The ability to "return in time" through rituals and narratives is not only a religious act but also an existential one—it allows us to relive moments of great significance and find our place within the continuum of existence.

see also: Eliade's Axis Mundi

Hans-Georg Gadamer and the Hermeneutics of Faith: Interpretation as Discovery and Revelation

Hans-Georg Gadamer (1900–2002), one of the foremost thinkers in 20th-century hermeneutic philosophy, developed an approach that sees understanding not merely as an intellectual act but as a dialogical process in which individuals participate in a broader system of meaning. In his hermeneutics, Gadamer views interpretation as an act that integrates tradition, experience, and historical consciousness. When applying his ideas to religious faith, we arrive at a perspective that emphasizes the continuous dialogue between the believer, sacred texts, and the cultural history in which they exist.

Hermeneutics: Understanding Beyond Objectivity

At the core of Gadamer’s thought lies the idea that interpretation can never be "objective" in the conventional sense. Every person approaches a text or tradition with preconceptions (prejudices), which are in fact shaped by the culture and tradition in which they were raised. However, contrary to the common notion that biases are obstacles to understanding, Gadamer argues that they are essential preconditions for interpretation—they enable us to make sense of the world in the first place.

When engaging with a religious text, for example, we do not read it in a "neutral" way. We are already embedded within a historical framework of meanings that shape our perception. Rather than seeing this as a limitation, Gadamer suggests that it is through dialogue with the text and with previous interpretations that deeper meanings can be uncovered.

Faith as a Hermeneutic Process

Applying Gadamer’s hermeneutic principles to religious faith reveals that belief is not a static state of accepting absolute doctrines but an ongoing process of interpretation and discovery.

The believer does not merely passively accept religion but is always engaged in encounters with texts, rituals, communities, and historical processes that shape their faith. Just as a textual interpreter engages in dialogue with previous generations of interpretation, so too does the believer engage in dialogue with the faith and traditions of past generations.

The Fusion of Horizons: A Meeting of Past and Present

One of Gadamer’s key concepts is the fusion of horizons, which describes how genuine interpretation emerges when the interpreter and the text engage in a productive dialogue.

In the context of faith, this means that the believer is not merely trying to understand religion as it was perceived in the past but is always integrating their interpretation with their own historical and cultural perspective. For example, revisiting the Bible or the Quran is not simply an attempt to reconstruct the text’s original meaning but rather an interaction between the world of the text and the world of the contemporary believer.

Faith as an Ongoing Dialogue

In Gadamer’s hermeneutics, there is no "final interpretation" of texts—only continuous participation in the tradition of interpretation. The same can be said for religious faith: it is not a closed system of unquestionable eternal truths but a living discourse that evolves over time.

This opens the door for interfaith dialogue or for dialogue between religion and secularism. If all understanding results from a historical dialogue, then no single faith can claim to possess an absolute, unchallengeable truth. Instead, all of us are participants in an interpretative process through which we seek to understand the world and our place in it.

Criticism of Gadamer’s Approach

Naturally, Gadamer’s hermeneutics have been met with criticism, particularly from those who see religious texts as containing absolute truths that exist independently of historical interpretation. Some also argue that his approach is overly relativistic and risks blurring the line between truth and interpretation.

Nevertheless, many scholars believe that Gadamer’s hermeneutics provide valuable tools for understanding the dynamics of religious faith in the modern era—especially at a time when religious traditions must engage with rapid cultural and intellectual changes.

Conclusion: Faith as Listening to an Ongoing Interpretation

Gadamer’s hermeneutics offer a way to view faith not as a rigid system of doctrines but as a continuous process of interpretation, dialogue, and renewal. His approach invites us to see religion as part of a living interpretative tradition in which each generation brings its own perspective into the ongoing conversation with the past.