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- 학술저널
- 저자정보
- 발행연도
- 2008.12
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This paper is to analyse critically the so-called ‘Economics of Religion’ or ‘Theory of Religious Economy’, which has been initiated by American social scientists of religion, inclusive of Rodney Stark, in the late 1980s.
Economics of Religion studies religious phenomena in the perspective of the theoretical frame and principal concepts of Rational Choice Theory, originated in the Neoclassical microeconomics. This theory assumes that humans act to maximize their benefits in accordance with their preferences.
The theorists of Economics of Religion argue that the religious activities are possible to describe and predict by this theory. The individuals-consumers buy the religious goods and services, provided by the religious firms or enterprises, which try to maximize the number of theirs members, forming the religious market or economy.
In this religious market, there are two types: of religious monopoly and free market. In the monopoly, the suppliers tend to be indolent and the religious indifference is predominant. On the contrary, in the free market the religious suppliers compete with the others in maximizing their market share and this competition promotes the religious vitality.
But many scientists are critical of such an economic approach. One of more general criticisms is that the humans do not act necessarily in the rational manner because of their intrinsic limits. Another is that this approach reduces the complex religious activities only to economic dimension.
But the more serious problem is that this approach is based on the fetishism of free market and its theories. But, if we screen out these fetishist elements, we do not need to exclude this approach and its concepts. Our concern is toward a model that explains synthetically the complex activities beyond the Economics of Religion. In this context, is useful the gift economy model, proposed by the Mauss group.
Economics of Religion studies religious phenomena in the perspective of the theoretical frame and principal concepts of Rational Choice Theory, originated in the Neoclassical microeconomics. This theory assumes that humans act to maximize their benefits in accordance with their preferences.
The theorists of Economics of Religion argue that the religious activities are possible to describe and predict by this theory. The individuals-consumers buy the religious goods and services, provided by the religious firms or enterprises, which try to maximize the number of theirs members, forming the religious market or economy.
In this religious market, there are two types: of religious monopoly and free market. In the monopoly, the suppliers tend to be indolent and the religious indifference is predominant. On the contrary, in the free market the religious suppliers compete with the others in maximizing their market share and this competition promotes the religious vitality.
But many scientists are critical of such an economic approach. One of more general criticisms is that the humans do not act necessarily in the rational manner because of their intrinsic limits. Another is that this approach reduces the complex religious activities only to economic dimension.
But the more serious problem is that this approach is based on the fetishism of free market and its theories. But, if we screen out these fetishist elements, we do not need to exclude this approach and its concepts. Our concern is toward a model that explains synthetically the complex activities beyond the Economics of Religion. In this context, is useful the gift economy model, proposed by the Mauss group.
목차
Ⅰ. 두 가지 이야기
Ⅱ. 종교경제학의 주요 내용
Ⅲ. 종교경제학에 대한 비판
Ⅵ. 종교경제학, 경제인류학과 ‘경제종교학’: 결론을 대신하여
Abstract
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UCI(KEPA) : I410-ECN-0101-2014-205-000838033