Society Differences between the Western World and Asia

. . . (S)ome elements of a region-wide heritage atomic number 18 being credited as the common denominator for a revival that ignores national boundaries.

De Vos explains that eastern Asia is a continuity of both religious and folk traditions which have existed from before recorded history. Ancient hidden beliefs and more universal spiritual traditions continue to co-exist today in the minds of many Asians, while Christianity and Marxist-Stalinist communism have both "instigated revolutionary social movements" in modern times.

According to De Vos, religious beliefs dish up to explain and define the systems of "differentiation and stratification according to age, sex, family, clan, classificatory lineage, caste, and class." Ritualistic ancestor worship represents the interaction between the drained and the living, and whitethorn be demonic or saintly, but nonetheless have a profound effect on the guardianship of order of magnitude. Religious and magical concepts of the universe transcend physical gentleman's gentlemankind and the secular dimensions of space and time. And some religious practices are non only therapeutic for a particular individual, but they may benefit a larger unit within gild as a whole--physically, morally, or both.

C. K. Yang points out, with respect to Chinese society in particular, that religion takes on both diffused and institutional roles.

Regardless of its form, religion "stems from psychological sources which are independent of the organise

Schreiter, Robert J. Constructing Local Theologies. Maryknoll, NY: Orbis Books, 1985.

Cho, Takeda Kiyoko. "The Protestant foregather with the Traditional Value System of Japan." Asian Culture, 4 (1988), 93-109.

De Vos, George A. " righteousness and Family: Structural and Motivational Relationships." In Religion and the Family in East Asia, ed. George A. De Vos and Takao Sofue, 3-33. Berkeley: University of California Press, 1984.

According to Bellah, the continuity of religion in the midst of change and innovation serves to provide "stable points of reference" for human action, yet we need not be blind to the feature that most change occurs in radical fashion. Religion may exert a constant pressure to expand one's learning, or it may remain indifferent to the potential for change and learning. Religion, itself, is not static.

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