Burning Words: Sociology of New Religious Movements and Ethics
Journal name: Archives De Sciences Sociales Des Religions
Original article title: « Les mots brûlent » : sociologie des Nouveaux Mouvements Religieux et déontologie
The journal “Archives of Social Sciences of Religions” publishes advanced research on religion in French, English, and Spanish. It studies the sociology of religions and religious traditions or theologies. It is supported by the INSHS-CNRS (“Institut des Sciences Humaines et Sociales”)
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Véronique Altglas
Archives De Sciences Sociales Des Religions:
(Founded in 1956 and published quarterly”)
Full text available for: « Les mots brûlent » : sociologie des Nouveaux Mouvements Religieux et déontologie
Year: 2005 | Doi: 10.4000/assr.3264
Copyright (license): © Archives de sciences sociales des religions
Summary of article contents:
Introduction
The article by Véronique Altglas, titled “Les mots brûlent: Sociologie des Nouveaux Mouvements Religieux et déontologie,” discusses the ethical dilemmas encountered in the sociological study of New Religious Movements (NRMs). Grounded in a broader context of sociological inquiry, the piece aims to explore the intricate relationship between researchers and their subjects while addressing the responsibilities researchers have concerning ethical considerations. The emergence of NRMs, particularly since the 1960s, marks a significant shift in the sociological landscape, as these movements challenge the notion of an inevitable secularization of society.
Ethical Challenges in Accessing Research Subjects
One significant concept introduced in the article is the difficulty researchers face when attempting to access and study NRMs. Many adherents of these movements perceive their religious experiences as deeply personal and subjective, often viewing external scrutiny as invasive. This resistance is particularly pronounced among groups that prize experiential knowledge over analytical observation. Altglas highlights instances where potential subjects have outright refused to engage with sociologists, reinforcing the idea that the emotional intensity associated with religious experience can complicate research endeavors.
The Controversial Label of 'Cults'
Another critical theme explored in the text is the label of “cults” applied to many NRMs, which shapes societal perceptions and complicates academic inquiry. Altglas notes that the term carries a pejorative connotation and often leads to associations with manipulation and societal harm. Such labels can create a hostile environment for researchers, who may find their work politically and socially charged. The framing of NRMs as “dystopian forces” by media and popular discourse further compounds these issues, prompting ethical dilemmas regarding researchers' roles and responsibilities in such contentious contexts.
The Role of Sociologists in Controversies
A further pertinent discussion revolves around the positioning of sociologists within the sociopolitical landscape surrounding NRMs. Altglas discusses how sociologists may unintentionally become embroiled in the controversies associated with these movements, leading to dilemmas regarding their professional integrity and objectivity. The dilemma is heightened when sociologists are called upon to testify in legal matters involving these groups, posing questions about the legitimacy and implications of their involvement in contentious issues of social justice and public perception.
Balancing Ethical Principles
The article also examines contrasting ethical frameworks in social research, particularly the conflict between absolute ethics and utilitarian ethics. Altglas delineates the tension between the Kantian principle of respecting individuals as ends in themselves and the utilitarian approach, which weighs the overall benefits of research against potential harm. This conflict is illustrated in how sociologists might justify covert research methods in order to obtain information about NRMs that are reticent about their practices, reflecting an ongoing debate within the social sciences about acceptable research practices.
Conclusion
In conclusion, Véronique Altglas’s examination of the ethical challenges within the sociology of NRMs offers valuable insights into the complexities faced by researchers working in this contested field. The analysis emphasizes the need for reflective engagement with ethical questions and a greater understanding of the dynamics between researchers and their subjects. Ultimately, the article advocates for the development of a comprehensive ethical framework that respects individual experiences while allowing for critical sociological inquiry, thereby contributing to the ongoing discourse surrounding the sociology of religion and ethics.
FAQ section (important questions/answers):
What is the focus of Véronique Altglas's article?
The article explores the ethical dilemmas faced in researching New Religious Movements (NRMs), emphasizing the need for a reflexive approach in sociology.
What challenges do sociologists face in studying NRMs?
Sociologists often struggle with gaining access to NRMs, as members may reject outside observation, viewing their spiritual experiences as ineffable and subjective.
How does the public perceive NRMs according to the article?
NRMs are often labeled as 'cults' by the public, associated with negative stereotypes like manipulation and threats to social order.
What role does controversy play in the study of NRMs?
Controversy around NRMs affects sociologists' work, influencing research methodologies and the reception of their findings within the scientific community and society.
What are the two ethical perspectives discussed in the article?
The article contrasts Kantian ethics, which emphasize absolute moral guidelines, with utilitarian ethics, which weigh the benefits of research against potential harms.
What does the article suggest about consent in research?
The article stresses that obtaining informed consent is crucial, but highlights the difficulties in studying groups that resist formal engagement with researchers.
What is the implication of studying NRMs for sociologists?
Studying NRMs can place sociologists in ideological conflicts, challenging their neutrality and raising questions about their responsibilities in public discourse.
How does the article conclude regarding the ethics of sociological research?
The article concludes that ethics in sociological research is complex, requiring ongoing reflection and adaptation to the unique challenges each field poses.
Glossary definitions and references:
Theological and religious glossary list for “Burning Words: Sociology of New Religious Movements and Ethics”. The list explains important keywords that occur in this and other scholarly articles. It is also linked to the glossary for understanding that concept in the context of History, Religion, Philosophy, Theology, Sociology etc.
1) Science (Scientific):
The term 'scientific' relates to the structured approach used to conduct research in psychology, sociology, and various other disciplines. This structured inquiry provides a framework for analyzing phenomena, including religious movements, thereby contributing to a broader 'scientific study' of how religious beliefs impact society and individual experiences. Scientific research on new religious movements emphasizes the need for methodical investigation of ethically complex subjects in contemporary society.
2) Religion:
Religion is a fundamental aspect of human societies that encompasses spiritual beliefs, practices, and community structures. It influences moral values, social interactions, and individual choices. The study of new religious movements sheds light on the dynamics of belief systems and the role religion plays in human life, particularly in the context of transformations in a secular world.
3) Knowledge:
Knowledge is the understanding and awareness gained through experience, education, and research. It is especially important in the context of studying new religious movements, as sociologists aim to develop a comprehensive understanding of spiritual beliefs and practices that influence individuals and community dynamics. Knowledge in this field must navigate ethical implications respecting the beliefs and experiences of those studied.
4) Cult:
The term 'cult' is often used pejoratively to describe new religious movements deemed threatening to societal norms or individuals. This designation can impact research as it influences public perception and the scholarly approach towards these movements. The ethical dilemmas surrounding the study of such groups involve how to navigate societal biases against them.
5) Pari:
[see source text or glossary: #Pari#]
6) Experience:
Experience refers to the subjective, personal interaction individuals have with religious beliefs and practices. The concept is pivotal in studying new religious movements, where practitioners often stress experiential insights over analytical approaches, resulting in research challenges posed by their intimate connections to their faith.
7) Freedom:
Freedom, particularly in the context of religious belief, encompasses the rights individuals possess to choose and practice their beliefs without coercion. Studying new religious movements raises important questions about religious freedom, especially in light of societal backlash and legal scrutiny faced by practitioners of these groups.
8) Nature:
Nature refers to the inherent qualities or characteristics of something. In the context of new religious movements, understanding the nature of belief and practice within these groups is essential for sociological analysis. Exploring how movements define their beliefs and structure their community life includes examining their doctrines and ethical implications.
9) Debate:
Debate signifies the discussion and arguments surrounding particular issues, including the study of new religious movements. Ethical debates among scholars highlight differing perspectives on how to best approach research while respecting the beliefs and individual rights of practitioners.
10) Human:
Human refers to aspects related to people and their experiences. The study of new religious movements focuses on understanding the human condition, motivations, and societal influences that shape religious practice, which offers insights into broader psychological and sociological theories.
11) Yoga:
Yoga is a spiritual and physical practice rooted in religious traditions. Within the context of new religious movements, practices such as 'Sahaja Yoga' or 'Siddha Yoga' exemplify how such movements integrate traditional practices into contemporary religious experiences, requiring sociologists to consider aesthetic, spiritual, and ethical dimensions.
12) Reflection:
Reflection denotes the act of contemplating or thinking deeply about one's experiences or beliefs. In the sociology of new religious movements, reflection is vital for both researchers and practitioners as it fosters understanding and insights into the nature of belief, ethics, and personal transformation within these movements.
13) Power:
Power in this context relates to the influence held by individuals or groups within religious movements. The dynamics of power can manifest in leadership structures and belief systems, affecting the autonomy and experiences of followers within new religious groups.
14) Secret (Secrecy, Secretly):
Secrecy involves keeping information hidden from outsiders, common in new religious movements to maintain their unique practices and doctrines. It raises significant ethical questions for sociological research and public understanding.
15) Commitment:
Commitment refers to the dedication individuals have to their beliefs and practices within a religious context. The level of commitment in new religious movements influences group dynamics and the experience of individual practitioners, with significant implications for sociological research.
16) Limit (Limiting, Limited):
[see source text or glossary: #Limit#]
17) Communication (Communicating, Communicate, Communicated):
Communicate pertains to the means by which individuals and groups express thoughts, beliefs, and values. Effective communication is vital for new religious movements to convey their teachings and foster community.
18) Environment:
Environment pertains to the surrounding social context in which new religious movements operate. It includes factors such as culture, politics, and public perceptions that influence how these groups are perceived and how they interact with society.
19) Child (Children):
Children refer to the younger members of new religious movements, raising ethical questions regarding their involvement and upbringing in such groups. Studying the societal impacts on children within these movements is essential to understanding the broader implications of group practices.
20) External:
External refers to elements outside the religious movement that can affect its perception and social dynamics. In studying new religious movements, researchers must consider the external pressures from society and media that shape group identity and experience.
21) Siddha:
Siddha refers to a particular form of spiritual practice in certain new religious movements, emphasizing the realization of higher states of consciousness. Sociologists examining 'Siddha Yoga' must navigate the unique experiences of practitioners and ethical considerations regarding research.
22) Temple:
Temple signifies a place of worship and gathering for members of a religious movement. Understanding the role and function of temples in new religious movements provides insights into communal life, practices, and identity formation among practitioners.
23) Heart:
[see source text or glossary: #Heart#]
24) Space:
Space can indicate the physical or metaphorical environments where religious activities occur. In the study of new religious movements, the concept of space helps analyze where and how these movements establish their practices and community connections.
25) Anti (Amti):
Anti signifies opposition or resistance towards a particular group or ideology. In discussions around new religious movements, anti-cult sentiments often reflect societal fears, affecting how these movements are studied and perceived.
26) Lead:
Lead indicates the guiding or directing elements within a group, often represented by spiritual leaders or founders. Their influence significantly shapes the beliefs and practices of new religious movements and poses ethical questions regarding authority and autonomy of followers.
27) Sahajayoga (Sahaja-yoga):
Sahaja-yoga is a specific meditation practice associated with new religious movements that emphasize inner peace and experiences transcending ordinary consciousness. Researching Sahaja-yoga entails exploring its philosophical foundations and ethical implications regarding participant experiences and societal perceptions.
28) Detachment:
Detachment refers to the distancing from worldly concerns or attachments, which is a central concept in many spiritual practices. Within new religious movements, detachment can reflect the aspiration of practitioners to achieve spiritual enlightenment, impacting sociological exploration of these beliefs.
29) Neutrality:
Neutrality refers to maintaining a non-partisan stance in research. The expectation for sociologists studying new religious movements to achieve neutrality raises ethical questions about personal biases and societal judgments made about religious beliefs.
30) Dimension:
Dimension signifies the various facets or aspects of a subject. In the study of new religious movements, different dimensions may include cultural, sociological, and ethical considerations that contribute to a comprehensive understanding of the movements' impacts.
31) Doctrine:
Doctrine refers to the established beliefs and teachings of a religious movement. Understanding a movement's doctrine is crucial for sociological analysis, as it influences the community structure and individual experiences among followers.
32) Sahaja (Saha-ja):
Sahaja signifies naturalness or effortless spontaneity, primarily associated with spiritual practices. This concept is essential in studying movements emphasizing natural meditation experiences, highlighting how practitioners connect to their beliefs.
33) Thomas:
[see source text or glossary: #Thomas#]
34) Family:
Family represents the fundamental social unit influencing individual religious experiences. Within new religious movements, family dynamics can significantly impact conversion processes and the individual's relationship with the group.
35) Light:
Light often symbolizes enlightenment and spiritual awakening. In the context of new religious movements, the metaphor of light can be pivotal to understanding practitioners' experiences, beliefs about realization, and the journey towards truth.
36) Scientific study:
Scientific study embodies the systematic inquiry into phenomena, guided by research ethics and methodologies. In researching new religious movements, a scientific study aims to balance objectivity, respect for individual experiences, and the ethical dilemmas arising from societal perceptions.
37) Discipline:
Discipline refers to the framework of study and the practice of maintaining ethical standards in research. In sociology, particularly regarding new religious movements, discipline is essential for ensuring that one's work is rigorous and ethically sound.
38) Happiness:
Happiness is often a goal for practitioners within new religious movements, understood as a state of well-being reached through spiritual practices. The pursuit of happiness in these movements prompts inquiries into how these teachings transform individual lives.
39) Salvation:
Salvation signifies liberation or redemption, often a central theme within religious discourse. Studying new religious movements involves examining how concepts of salvation manifest in beliefs, practices, and the lived experiences of followers.
40) Ignorance (Ignorant):
Ignorance represents a lack of knowledge or awareness, which can affect how new religious movements are perceived and understood. Highlighting ignorance in discussions underscores the importance of informed dialogue.
41) Feeling:
Feeling denotes the emotional experiences associated with beliefs and practices within religious movements. The study of religious movements often involves understanding how feelings of belonging, love, and spirituality shape practitioners' identities.
42) Danger:
Danger reflects the perceived threats associated with new religious movements. Understanding public fears regarding the potential harms of these movements informs ethical dilemmas in research and influences societal responses.
43) Sex (Sexual):
Sexual pertains to aspects of human relationships, often integral to identity and community life. Within new religious movements, issues related to sexuality can shape social dynamics and be points of contention in public perceptions and legal contexts.
44) Judge:
Judge signifies the act of forming an opinion or making a determination about something, which can impact how religious movements are perceived. Sociologists must navigate their biases when assessing movements deemed 'cults' or 'religions.'
45) Truth:
Truth represents the ultimate reality or correctness sought in philosophical and spiritual inquiries. In studying new religious movements, questions of truth become central, as they confront personal beliefs, societal norms, and diverse interpretations of reality.
46) Sleeping (Sleep):
[see source text or glossary: #Sleep#]
47) Sage:
[see source text or glossary: #Sage#]
48) Moon:
Moon symbolizes various meanings across cultures and religions, often associated with cycles and enlightenment. In discussions of new religious movements, the Moon can evoke images of spiritual journeys and transformations within those practices.
49) Hope:
Hope signifies aspiration and optimism underlying the teachings and beliefs within new religious movements. For practitioners, hope is often tied to their faith in transformations and experiences that bring inner peace.
50) Kashmir Shaivism (Kasmir Saivism):
Kashmir Shaivism is a philosophical system that influences certain new religious movements. Understanding its principles is crucial for analyzing how these teachings inform practitioners' beliefs and meditative practices.
51) Deep sleep:
[see source text or glossary: #Deep sleep#]
52) Transformation (Transform, Transforming):
Transformation signifies profound change often experienced by followers within new religious movements. It encapsulates the journey towards spiritual awakening or realization that is a primary focus of their teachings.
53) Consciousness:
Consciousness relates to the awareness and perception of reality, which is often expanded or altered through spiritual practices in new religious movements. Exploring consciousness helps sociologists understand the subjective experiences of practitioners.
54) Particularity:
Particularity refers to the specifics or unique characteristics of a phenomenon. In studying new religious movements, recognizing particularities aids in understanding how different beliefs and practices manifest within diverse communities.
55) Strengthening:
Strengthening denotes the act of making something stronger, relevant in the context of personal and communal bonds within new religious movements. These groups often focus on strengthening faith and community ties through shared experiences.
56) Disappearance (Disappeared, Disappear, Disappearing):
Disappearance refers to the diminishing presence or influence of traditional religious practices, prompting the rise of new religious movements. Understanding this phenomenon sheds light on societal transformations and the search for new forms of spirituality.
57) Metaphysics:
Metaphysics is concerned with the fundamental nature of reality and existence. In philosophy and religious study, engaging with metaphysical questions helps elucidate the beliefs that underlie spiritual practices in new religious movements.
58) Threatening:
Threatening pertains to the perceived dangers presented by new religious movements to societal norms and values. This notion heavily influences public discourse, legal actions, and the sociological study of these groups.
59) Realization (Realisation):
Realization signifies the act of becoming fully aware of or understanding something, especially in spiritual contexts. For practitioners in new religious movements, realization may represent achieving enlightenment or understanding the nature of existence.
60) Repression:
Repression refers to the suppression of thoughts, feelings, or practices. In sociology, particularly related to new religious movements, understanding repression involves examining challenges these groups face from societal norms or legal bodies.
61) Initiation:
Initiation involves the formal acceptance into a religious group or framework, often through rituals or ceremonies. New religious movements frequently utilize initiation practices to convey teachings and integrate members.
62) Perception:
Perception denotes the recognition and interpretation of religious phenomena. In researching new religious movements, perception shapes understanding and can influence the social standing of these groups.
63) Discussion:
Discussion indicates the process of engaging in dialogue about important issues, which is pertinent in the context of debates surrounding new religious movements. Facilitating discussion helps explore various perspectives and ethical challenges.
64) Meditation:
Meditation refers to the mental practices often employed within new religious movements to enhance spiritual experience. Investigating these practices highlights the interplay between individual experience and community beliefs.
65) Philosophy:
Philosophy encompasses the study of fundamental questions about existence and knowledge, relevant in the study of new religious movements for framing the underlying beliefs and ethical questions raised by these practices.
66) Prevention:
Prevention pertains to the measures taken to avert negative outcomes. In sociology, particularly regarding new religious movements, prevention can involve addressing societal fears and creating frameworks to protect vulnerable individuals.
67) Liberation:
Liberation signifies the act of becoming free, often explored within the contexts of personal and spiritual growth among practitioners in new religious movements. It portrays the potential transformation individuals seek through their beliefs.
68) Shivananda (Shiva-ananda, Sivananda):
Sivananda refers to a particular branch of yoga and spiritual teachings that inform some new religious movements. Examining Sivananda's principles provides insights into the broader interpretations of spirituality.
69) Sentiment:
Sentiment relates to the affective dimensions of believers’ experiences. In the context of new religious movements, understanding sentiments may enhance the analysis of community dynamics and personal connections within groups.
70) Shaivism (Saivism):
Shaivism encompasses a major tradition within Hinduism centered on the worship of Shiva, which informs the beliefs and practices of certain new religious movements. Understanding Shaivism provides essential context for scholarly examinations.
71) Sannyasi:
[see source text or glossary: #Sannyasi#]
72) Theology:
Theology is the study of religious beliefs and practices. In examining new religious movements, theology helps to analyze the doctrines and spiritual assertions made by these groups.
73) Politics:
Politics pertain to the structures, processes, and power dynamics in society. Understanding the relationship between new religious movements and political contexts is crucial for addressing how these groups are influenced and perceived.
74) Minister:
[see source text or glossary: #Minister#]
75) Rhetoric (Rhetorical):
Rhetoric refers to persuasive communication strategies. In the study of new religious movements, analyzing the rhetoric used by leaders can reveal insights into how beliefs are articulated and conveyed to both followers and the public.
[Note: The above list is limited to 75. Total glossary definitions available: 110]