SOCIETAL NEED FOR RELIGION

Why is there a Societal need for Religious Practices and Rituals?



Why is there a Societal need for Religious Practices and Rituals?

Introduction

Currently it is strange and unacceptable, except in conjunction dangerous nationalism-religion, that religion functions as donor of a moral purpose for a society (democratic). But it can motivate people for solidarity and the ability to sacrifice for others. In fact, the precariousness of solidarity at present, as in the temporal-respect for the needs of future generations, is requesting a bond of attachment and moral sensitivity that traditionally served the religion and now can keep motivating religion (Berkowitz & Brunner, 2000; Butler, 2001). Even in situations of law and postconventional morality, Habermas recognizes that a moral universalist is guided by the ways of life that come their meeting. It requires a certain coincidence with the practices of socialization and education. The formal universality, procedural, is related to the convictions of believers united universalism (Cavendish, Innes & Burland, 2005; Frank, 2003). Religion has, of course, a horizon of moral standing historical or transcendent salvation, so that is inconsistent with the formal requirements of discourse ethics and deliberative. But in the current situation of systemic functional dominance of market relations, liberal pluralism is needed on the sensitivity and motivation of religious conviction, among others, the universalism of solidarity, otherwise, universalism will stay pure procedural formal complaint .

Discussion & Analyses

People's need for religion manifests itself more than their need for other things necessary for life, because people should know that the cause of Allah, and that his wrath. It also commits acts that he brings a benefit or harm. So Allah sent down the Shariat (code of laws) that separates between the beneficial and harmful effects (Miller & Taube, 2003; Russell, 2007; Willocks, 2007). Sharia - a manifestation of Allah's justice towards the people, is the light leading people to the truth. Therefore, people in this life without Sharia can not properly distinguish between those things that have to do, and things that need to leave.

The man has a desire, but if it is something to desire, it will need to know whether the desired action is helpful or harmful. Perhaps the benefit or harm of some things people can recognize through its innate qualities, and it is possible that some of that others may learn by inference (Bhagat, 2008; Calvin, 2000; Eliade & Adams, 2007). And something in reading the helpful and harmful phenomena is not possible except through messengers, who explain to people the truth and sent to the correct path.

What are the known or become a materialistic and atheistic beliefs, no matter how they tried to introduce the beautiful, no matter how different were the ideas and theories, in spite of all true religion is indispensable both for individuals and for society as a whole. It is clear that no teaching of religion in addition to God, not in a position to respond to all requests of the soul and body (Hitchens, 2007; Monsma, 2008; Thompson, ...