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In the Jakarta Post, Achmad Munjid talks about how religion can be used as a social critique. He commented that the social critique of religion is lessened when religion is controlled too much by those in power. This causes religion to not provide sociological imagination because those in authority tend to make religion as strict as possible, with those unable to keep up being punished for their sins. Munjid gives the example of Christianity under the rule of Constantine. He also makes reference to Islam after the great prophet Muhammad had passed away. Despite these examples, Munjid also mentions such individuals as Martin Luther, the Buddha, and Confucius, all of whom came to bring about social reform through their actions and words. More people today need to come from the point of view of one of these role models and not look to take advantage of
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Through the social practice of social imagination, the micro-level of an individual action and its relation to the macro-level social structure can be easily understood. Say for example, an unemployed individual is unemployed for various kinds of reasons such as poor work habits.
We spend many hours in such activities to the extent that the big picture of the society eludes us from our relatively isolated lives. In the social world, there are thousands of social communities, millions of interpersonal interactions, billions of information, and uncountable trends that transpire without many of us even knowing they exist (Fairchild, 1970 p227). These transitions form historical forces which bring about enormous changes in the society.
To develop the default setting on the society, social imagination is needed to develop other means by which other factors are incorporated in social circles. In an argument by Wright-Mills (2000), social imagination is voluntary way in which society members are enabled to embrace new ways in which they could make their lives more comfortable.
e’s home or habitat that impress themselves upon the mind, but also the social groups, traditions and movements into which a person is born or falls into. Henslin explains this standpoint: “In short, people don’t do what they do because of inherited internal mechanisms,
lties and incompetence, the researchers argue that aggression capacity is increased by individuals’ primary measure of peer pressure based on its centrality in human beings social network. In addition, they suggest that aggression is motivated by competition to maintain or
religion as the purpose of their research because they thought it was easy to adapt than any other conviction, which led to a better understanding of religion (Durkheim 12). This implied that people saw a vital and stable aspect of humanity. Durkheim noted how scholars used
After completion of a physics experiment, it is appropriate to carry out error analysis exercise. Such analysis exercise facilitate comparison between theoretical values and experimental values; hence ascertaining the level of experimental precision and accuracy (Arlene 37).