Dichotomy in the context of "Consecration"

⭐ In the context of consecration, Émile Durkheim’s theory suggests that the sacred is primarily associated with which aspect of human experience?

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⭐ Core Definition: Dichotomy

A dichotomy (/dˈkɒtəmi/) is a partition of a whole (or a set) into two parts (subsets). In other words, this couple of parts must be

If there is a concept A, and it is split into parts B and not-B, then the parts form a dichotomy: they are mutually exclusive, since no part of B is contained in not-B and vice versa, and they are jointly exhaustive, since they cover all of A, and together again give A.

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👉 Dichotomy in the context of Consecration

Sacred describes something that is dedicated or set apart for the service or worship of a deity; is considered worthy of spiritual respect or devotion; or inspires awe or reverence among believers. The property is often ascribed to objects (a "sacred artifact" that is venerated and blessed), or places ("sacred ground").

French sociologist Émile Durkheim considered the dichotomy between the sacred and the profane to be the central characteristic of religion: "religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden." In Durkheim's theory, the sacred represents the interests of the group, especially unity, which are embodied in sacred group symbols, or using team work to help get out of trouble. The profane, on the other hand, involve mundane individual concerns.

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Dichotomy in the context of Change and continuity

Change and continuity is a classic dichotomy within the fields of history, historical sociology, and the social sciences more broadly. The question of change and continuity is considered a classic discussion in the study of historical developments. The dichotomy is used to discuss and evaluate the extent to which a historical development or event represents a decisive historical change or whether a situation remains largely unchanged. A good example of this discussion is the question of how much the Peace of Westphalia in 1648 represents an important change in European history. In a similar vein, historian Richard Kirkendall once questioned whether FDR's New Deal represented "a radical innovation or a continuation of earlier themes in American life?" and posed the question of whether "historical interpretations of the New Deal [should] stress change or emphasize continuity?" The issue here is if the New Deal marks something radically new (change) in US history or if the New Deal can be understood as a continuation (continuity) of tendencies in American history that were in place well before the 1930.

The dichotomy is important in relation to constructing, discussing, and evaluating historical periodizations. In terms of creating and discussing periodization (e.g. the Enlightenment or the Victorian Era,) the dichotomy can be used to assess when a period can be said to start and end, thus making the dichotomy important in relation to understanding historical chronology. Economic historian Alexander Gerschenkron has taken issue with the dichotomy, arguing that continuity "appears to mean no more than absence of change, i.e. stability." German historian Reinhart Koselleck, however, has been said to challenge this dichotomy.

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Dichotomy in the context of Good and evil

In philosophy, religion, and psychology, "good and evil" is a common dichotomy. In religions with Manichaean and Abrahamic influence, evil is perceived as the dualistic antagonistic opposite of good, in which good should prevail and evil should be defeated.

Evil is often used to denote profound immorality. Evil has also been described as a supernatural force. Definitions of evil vary, as does the analysis of its motives. However, elements that are commonly associated with evil involve unbalanced behavior involving expediency, selfishness, ignorance, or negligence.

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