Robert Ranulph Marett
Robert Ranulph Marett (born 13 June 1866 Jersey; † February 18, 1943 in Oxford ) was a British philosopher, anthropologist, folklorist and scholar of religion.
Life
Marett studied at Balliol College, Oxford classical languages and philosophy. While traveling through France, Italy, Germany and Switzerland, he learned German and Italian, and improved his knowledge of French. In Berlin, he later studied at the University of Philosophy and worked for a year in Rome as a tutor. In 1893 he was tutor in philosophy at Exeter College, Oxford, where he was rector also from 1928. His personal interests led him further and further into the ethnology and 1910 Marett Edward Tylor's successor as University Reader in Social Anthropology. His numerous writings are mainly published lectures which he held at a variety of honors. Marett was an internationally recognized scholar.
Work and impact
Marett played in the anthropology of religion a major role, he belonged to the First World War to the most-cited scholars of religion. On Marett referenced throughout the Western religious studies, anthropology, sociology and ethnography. His work is in the science of religion an important milestone from evolutionism to functionalism and from an intellectualist individual psychology to an affectively oriented social psychology dar. In this social psychological effort he shows himself strong by the English goal psychologist William McDougall, the only pupil of Franz Brentano in the Anglo-American world, affected.
Maretts anthropology of religion is characterized by an oriented at Darwin naturalistic and evolutionary anthropology. He distinguishes the biological principle of evolution from a philosophical concept of progress and he does not put indigenous peoples (then called "Wild " called ) with prehistoric groups such as was common in his time. He comes from traditionalist and collectivist societies in relation to indigenous peoples.
In religion, science Marett criticized traditional theories of religion as that of Edward Tylor's animism as the origin of religion, because this takes no account of elementary religious phenomena such as reverence for animals, blood, or in front of impersonal forces such as thunderstorms. At James Frazer criticized Marett that this intellectualist speculation about the origins of religion rather than on the basis of an outdated psychology, and that he was separating religion and magic, though both formed a complex. At Marett Emile Durkheim criticized the social determinism and the assumption of social homogeneity and integration.
Although Marett was received internationally in his time, he plays in the contemporary study of religion is no longer relevant, since its premises are now obsolete and unacceptable. Maretts work is marked by the assumption that Western civilization was the culmination of evolution and its concepts are based on votes emanating from a religious heightening which he equates with increasing intellectualization and moralization of religion.