Paper Example on Social Systems

Introduction

Religious beliefs breed social action that influences the worldly institutional practices. In this case, our review focuses on FitzGerald edition of The Evangelicals where we see the sociological impact of progressive evangelicalism on America's policies and political drive. Apparently, society models the structural functionalism among people thus transforming social relations and communal forces.

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To begin with, Max Weber highlights that meaningful action driven by the rationale for value motivates the success of a society. An insight into FitzGerald edition enlightens that the counterculture between the Christians and the followers of the secular faction dignified fundamentalism which propelled the evangelical movement to a political force. According to the book The struggle to shape America, the followers of Christ advocated against the nonspiritual way of life and "proclaimed holy war against worldly humanism with intentions of destroying the moral decay within the nation" (FitzGerald, 2017 p.17). Based on this advocacy, the evangelists developed Bible Societies and popularized the excessive veneration of the Bible as a way of aligning people to evangelism and solidifying power in America. The bibliolatry exalted commitment to God believing that He demanded morality and an ethical lifestyle from the people, guided by Christian principles. As such, the evangelists disdained those that contravened morals including those who shared contrary beliefs regarding salvation and considered them as detractors to national development. It seems certain that religious believers devoted to pious activities which align to Webers' insistence on committing to value-rational deeds. For example, Fitzgerald draws attention to reforms in the church ministry stating, "Modern-day evangelicalism upholds the traditional beliefs of spiritual transformation and affirms the redemptive work of Jesus as recorded in the scripture" (FitzGerald, 2017 p.20). More so, the resulting fundamentalism developed revanchism amongst the worshippers enabling them to reinvigorate. The renewed vigor increased the boldness of religious conservationists and heightened their urge to save the nation by merging alliances with those in politics.

In another case, Marx Durkheim ideas speak on the spread-out of pious fundamentalist movements by sacred leaders and the prosperity of capitalism fostered by separationist principles. This philosopher demonstrates that open-mindedness enables the expansion of the church through exercising sectarianism and strengthening the essential policies of religion among the followers. Marx's ideologies relate to the happenings in the American society envisaged by Fitzgerald who claims that religious undertakings encouraged group solidarity while developing despicable conspiracy theories (FitzGerald, 2017 p.23). The separationists appear to institute a new order that alienated people that deviated from the established practices of the faithful.

Correspondingly, the spiritual sensibility within the social system directed the political inclination and introduced a socio-economic system that focused on capitalism and distribution of power. Weber's model enlightens that the political struggles arise out of the pursuit of supremacy. Furthermore, FitzGerald teaches about the decentralization of the evangelical drive that instead solidified and enhanced the formation of the Christian right and resulted into the "Great Awakenings" of the political divide since the 1700's (FitzGerald, 2017 p.7). The movement resulted in tension and the splitting of religious factions into Baptists, Methodists to balance the perceived inequalities. Resoundingly, the struggle for private enterprise in a social system encouraged the stratification of the Protestant ethic.

In another case, Emile Durkheim suggests that societal transformation results in a difference in social structure and relational habits. The sociologist further contrasts the diversity in modernity and the sameness of a traditional lifestyle of the societies which corresponds to the case under study. Emile attributes the variations in such social classifications to the robust collective ethics in conventional settings against the weak cooperation among members of the modern society. For instance, The Evangelicals pinpoint the differential attitudes towards slavery among Christian factions in the Nothern and southern states of America. FitzGerald reveals that the Northern cleric of Methodist ministry dissented the enslavement of inferior races and advocated for their liberation (FitzGerald, 2017 p.123). On the contrary, their Southern counterparts of the Baptists denomination embraced the oppression of individuals attributing it to Biblical practice. Considering the oneness of Christian teachings, the discrepancy inhuman treatment against the dominated persons would generate division within the evangelical movement.

It, therefore, goes that, the disagreement on anti-slavery caused a canonical difference thereby breeding cultural diversity in the redeemed nation. By itself, Durkheim's theory resonates with the changing structure in the urban society where people take to individualism with less in-depth collective attachments unless for specialized needs. The situation contrasts the traditional and modern communities as Durkheim stresses the disparities in beliefs when a society transforms. However, the remarkable event remains the detachment of the Southern faction of the religious society from the ties of harmony documented in their sacred teachings. Such a deviation signifies a shortcoming in the sameness of the local structure. The occurrences in the South address the diminishing of social inclusiveness previously endeared by traditional societies. Nonetheless, it recognizes the contribution of individuals powered with distinguished competencies.

To understand the drive of the transformation of America due to religious influence, we focus on symbolic interaction suggested by Mead and Goffman. The social rise of political leaders and their subjects relates to the reflection of one's attitudes and the associated response towards circumstances. Despite the possibility of an individual internalizing over their relationship to themselves, Goffman insists that 'the self' materializes when interacting with other individuals. More so, the interaction should remain continuous such that it becomes habitual and effects communication in a social environment. The Evangelicals portrays symbolic political exchanges among leaders and their electorates such as Carter who FitzGerald reveals to have swayed the body of voters by claiming to be "born again" to enhance his relations with the voting public (FitzGerald, 2017 p.31). Carter regardless of his shallow absorption into religion opts to use salvation as a stepping stone with the wave of bubbling evangelism. His move features as a role performance aimed at persuading his audience of his credibility in the presidential race.

Moreover, Goffman's supposition popularizes impression management among the society to boost an individual's success rate in a communal undertaking. Whereas the church supporters advocate for the incorporation of leaders with an unquestionable awareness of the religious doctrines in word and practice, the act of self-representation would compel them to forego hard stances on identity misfits (Hughes et al., 2003). The author of The Evangelicals dispels the alleged revolution of pious political leadership by the holy movement upon Trumps's victory in the 2016 presidential race. Notably, President Trump improved his competitiveness in the contention by acknowledging his secular attitudes but still promising the clergy to "amend the act that barred them from approving administrative contenders" (FitzGerald, 2017 p.320). The situation indicates that people grow fond of individuals that portray a remarkable social behavior despite their inadequacies.

Lastly, Goffman's work instructs that evoking emotions of embarrassment in the micro-world improves social interaction within a cross-cultural structure. More so, he emphasizes that personal disgraceful acts do control the individual's behavior in a society and their dedication to social concerns. FitzGerald highlights the element of awkwardness in shaping the national politics by showcasing the increase in Trump's popularity upon mentioning "Two Corinthians" instead of 2nd Corinthians during a public address over the campaigns (FitzGerald, 2017 p.425). Trump's inclination to a secular lifestyle had endeared him to the non-conservationist Christians. However, the urge to solicit votes among that staunch believers triggered the unfortunate discomfiture of mispronouncing a book in the Bible, but the ensuing embarrassment instead permeated his social connectedness with the voters. The incidence sparked a constant virtual presence in the minds of the radical Protestants and triggered them to deviate from the idea of electing moral, political leaders to transform the nation. In line with Goffman's philosophies, shame allows an individual to deconstruct their persona and manage their impression in face-to-face encounters with the members of society.

Conclusion

In conclusion, society utilizes communal forces to establish social systems that support their objectives. Some societies employ separationist tactics to enhance fundamentalism while others factor impression management skills in wooing support from the relevant communities. Also, symbolic interaction allows an individual to understand their personalities and ways of maneuvering within the general public and empower their social rise. Moreover, political leaders assume spiritual sensibilities as a means of improving their strategic goals for instance in elections. However, the struggle for religious supremacy at times introduces strife where leaders support various differing doctrines such as the Southern and Northern differences in the practice of slavery.

References

FitzGerald, F. (2017). The Evangelicals: The Struggle to Shape America. New York City: Simon & Schuster. Retrieved 11 9, 2018

Hughes, J. A., Sharrock, W., & Martin, P. J. (2003). Understanding Classical Sociology: Marx, Weber, Durkheim. Sage.

Giddens, A. (1971). Capitalism and modern social theory: An analysis of the writings of Marx, Durkheim and Max Weber. Cambridge University Press.