Top 10 similar words or synonyms for animism

animistic    0.829707

shamanism    0.813190

shamanistic    0.803576

animist    0.801199

shamanic    0.757874

polytheistic    0.755522

totemism    0.751358

syncretic    0.750505

henotheism    0.742857

shamanist    0.738704

Top 30 analogous words or synonyms for animism

Article Example
Animism Animism (from Latin "", "breath, spirit, life") is the religious belief or worldview that various objects, places, and creatures all possess distinctive spiritual qualities. Potentially, animism perceives all things—animals, plants, rocks, rivers, weather systems, human handiwork, and perhaps even words—as animate and alive.
Animism Critics of the "old animism" have accused it of preserving "colonialist and dualist worldviews and rhetoric".
Animism The idea of animism was developed by the anthropologist Sir Edward Tylor in his 1871 book "Primitive Culture", in which he defined it as "the general doctrine of souls and other spiritual beings in general." According to Tylor, animism often includes "an idea of pervading life and will in nature"; i.e., a belief that natural objects other than humans have souls. This formulation was little different from that proposed by Auguste Comte as "fetishism", although the terms now have distinct meanings.
Animism For Tylor, animism represented the earliest form of religion, being situated within an evolutionary framework of religion which has developed in stages and which will ultimately lead to humanity rejecting religion altogether in favor of scientific rationality.
Animism Thus, for Tylor, animism was fundamentally seen as a mistake, a basic error from which all religion grew. He did not believe that animism was inherently illogical, but suggested that it arose from early humans' dreams and visions, and thus while being a rational system, it was based on erroneous, un-scientific observations about the nature of reality. Stringer notes that his reading of "Primitive Culture" led him to believe that Tylor was far more sympathetic in regard to “primitive” populations than many of his contemporaries, and that Tylor expressed no belief that there was any difference between the intellectual capabilities of “savage” people and Westerners.
Animism The idea that there had once been "one universal form of primitive religion" – whether labelled "animism", "totemism", or "shamanism" – has been dismissed as "unsophisticated" and "erroneous" by the archaeologist Timothy Insoll, who stated that "it removes complexity, a precondition of religion now, in "all" its variants".
Animism Animism is not the same as pantheism, although the two are sometimes confused. Some religions are both pantheistic and animistic. One of the main differences is that while animists believe everything to be spiritual in nature, they do not necessarily see the spiritual nature of everything in existence as being united (monism), the way pantheists do. As a result, animism puts more emphasis on the uniqueness of each individual soul. In pantheism, everything shares the same spiritual essence, rather than having distinct spirits and/or souls.
Animism Animism encompasses the beliefs that all material phenomena have agency, that there exists no hard and fast distinction between the spiritual and physical (or material) world, and that soul or spirit or sentience exists not only in humans, but also in other animals, plants, rocks, geographic features such as mountains or rivers, or other entities of the natural environment, including thunder, wind, and shadows. Animism thus rejects Cartesian dualism. Animism may further attribute souls to abstract concepts such as words, true names, or metaphors in mythology. Some members of the non-tribal world also consider themselves animists (such as author Daniel Quinn, sculptor Lawson Oyekan, and many contemporary Pagans).
Animism Tylor's definition of animism was a part of a growing international debate on the nature of 'primitive society' by lawyers, theologians, and philologists. The debate defined the field of research of a new science – anthropology. By the end of the nineteenth century, an orthodoxy on 'primitive society' had emerged, although few anthropologists today would accept their definition; the 'nineteenth century armchair anthropologists' argued 'primitive society' (an evolutionary category) was ordered by kinship and was divided into exogamous descent groups related by a series of marriage exchanges. Their religion was animism – the belief that natural species and objects had souls. With the development of private property, these descent groups were displaced by the emergence of the territorial state. These rituals and beliefs eventually evolved over time into the vast array of "developed" religions. According to Tylor, the more scientifically advanced a society became, the fewer members of that society believed in animism; however, any remnant ideologies of souls or spirits, to Tylor, represented "survivals" of the original animism of early humanity.
Animism Hallowell's approach influenced the work of anthropologist Nurit Bird-David, who produced a scholarly article reassessing the idea of animism in 1999. Seven comments from other academics were provided in the journal, debating Bird-David's ideas.