A Paradigm for Comparative History?
In: Current anthropology, Band 10, Heft 2/3, S. 175-178
ISSN: 1537-5382
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In: Current anthropology, Band 10, Heft 2/3, S. 175-178
ISSN: 1537-5382
In: Comparative studies in society and history, Band 10, Heft 3, S. 356-374
ISSN: 1475-2999
In: Comparative studies in society and history, Band 8, Heft 4, S. 404-431
ISSN: 1475-2999
This essay is essentially a historical survey of the whole career of civilized societies. It seeks to list major probabilities and possibilities and to identify ascertained fact. It takes stock of the present state of knowledge after a long period, almost a century, of study.
In: Comparative studies in society and history, Band 1, Heft 4, S. 387-393
ISSN: 1475-2999
In: Comparative studies in society and history, Band 1, Heft 1, S. 44-57
ISSN: 1475-2999
In the three societies considered in this essay, there are three quite different kinds of relation of religion to the state. In Iran, there came to be a church and, consequently, a church-state relationship. In India, there was the oddest of all embodiments of religion, one which was entirelysui generis. China had a dead minimum of religious organization distinct from the organization of state. It would not be true to say that there were never any ecclesiastical institutions in China, but they were non-existent during much of China's history and, during most of the time when they did exist, they were marginal to the society's main form. The outward observances of religion in China were always conducted chiefly by state personages as a part of their proper functions. China offers, in fact, an extreme case of possible relations between religion and government, a case at the opposite end of the spectrum from the end where Strayer finds those relations in Europe. Indian ecclesiastical institutions are, of course, to be found in the caste system. Through the caste system the Brahmans have exerted their immense authority. The origin of caste remains a matter of dispute and its relation with and effect upon the state remain obscure. The Iranian church came to be a solid and very formidable body, offering a most instructive comparison with the Christian church in Europe. But the Iranian church did not begin to emerge until the Parthian period, reaching its full development in the Sassanian era, from the third to the seventh centuries A.D.
In: American anthropologist: AA, Band 54, Heft 1, S. 112-116
ISSN: 1548-1433
In: The journal of politics: JOP, Band 4, Heft 2, S. 273-275
ISSN: 1468-2508
In: Man: the journal of the Royal Anthropological Institute of Great Britain and Ireland, Band 5, Heft 2, S. 317