3. We have seen that
Marxists see religion in
very negative terms, as a
tool employed by the
ruling class to pacify and
control the working class.
However this is not
altogether true. Marxists
and Neo (or new) Marxists
identify a two-faced side
to religion
They call this
religion’s dual
nature or dual
character
4. Dual Nature/Character
• Marxists sometimes acknowledge, and Neo
Marxists always acknowledge, that religion
can at times be a force for social change which
benefits the working/lower classes
• In other words we should never overlook and
simplify the dual nature of religion (good A02)
5. Where can we find evidence that Marxists
acknowledge this dual nature despite the usual
emphasis on religion being an ideological tool of the
ruling class?
• Marx saw that religion had a psychological
function – he called it ‘the heart of a heartless
world’ – religion could humanise a world
made inhuman by exploitation, even though
this comfort was based on a misconception!
6. Where can we find evidence that Marxists
acknowledge this dual nature despite the usual
emphasis on religion being an ideological tool of the
ruling class?
• Engels used the example of early Christian
sects opposing Roman rule and compared
them to communist and socialist political
movements. Engels considered that religion
could inspire popular protest, be a response
to exploitation and become a source of
resistance and change.
7. Where can we find evidence that Marxists
acknowledge this dual nature despite the usual
emphasis on religion being an ideological tool of the
ruling class?
• Bloch saw religion is an expression of ‘the principle
of hope’ – our dreams of a better life that contain
images of utopia (a perfect world).
• Images of utopia can deceive people with false
promises of rewards in heaven, as Marx argues.
However they may also help people see what needs
to be changed in this world. Religious beliefs may
therefore create a vision of a better world, which if
combined with effective political organisation and
leadership, can bring about social change.
8. Gramsci (Neo Marxist)
Like Marx saw that if the ruling class wanted to
maintain control over the working class in the
long term they needed to use ideas (rather than
force) to do this
Gramsci called this HEGEMONY (ideological
domination or leadership of society)
Through this the ruling class establish popular
consent
e.g. the powerful conservative ideological power
of the Catholic Church in helping to win support
for Mussolini’s fascist regime in 1930s Italy
9. Gramsci
• Key point HEGEMONY is never guaranteed and it is
always possible for the working class to develop an
alternative vision of how society should be organised
• Religion to Gramsci has a DUAL CHARACTER – in some
circumstances it can challenge the ruling class
• Popular forms of religion can help workers see through
ruling-class hegemony by offering a vision of a better
fairer world
• Also some clergy may act as intellectuals, educators,
organisers and leaders in working class struggles – he
called these charismatic individuals ORGANIC
INTELLECTUALS
10. TRADITIONAL MARXIST VIEW OF THE CAPITALIST
SYSTEM
superstructure = the institutions and sets of ideas created by the ruling
class which fool the working class into going along with a system which is
really against their interests
SUPERSTRUCTURE (religion is part of this)
Economic Base –
capitalism form of
production
11. Neo Marxists, unlike Marxists, argue that religion is not always
part of the superstructure (the institutions and sets of ideas
created by the ruling class which fool the working class into
going along with a system which is really against their interests)
RELIGION – as
an independent
force
SUPERSTRUCTURE (religion is usually part of
this)
Economic Base –
capitalism form of
production
12. Neo Marxists argue religion is not
always part of the superstructure
ta
At
ic
rit
dc
an
ck
RELIGION – as
an independent
force
!
ise
SUPERSTRUCTURE (religion is usually part of
this)
!!!
Economic Base –
capitalism form of
production
13. TASK: Go to p21 of the text books
• Imagine you are a journalist.
• You have 15 minutes to do the WHAT,
WHERE, WHEN, WHY, WHOM on Liberation
Theology
• This is well worth taking seriously as you will
almost certainly be able to use this example in
the exam at some point!
14. Liberation Theology – in journalism
stylie
• When?
• Where?
• Whom? All those involved and those who
documented and analysed it too!
• Why?
• What does it what does this tell us about religion
and the relationship between religion and social
change? (Analysis )
15. Otto Maduro
• Argues that in societies
where religion dominates
struggles against the
ruling class must involve
the churches themselves
• He highlights the case of
liberation theology in
Latin America from the
end of the 1960s.
16. Otto Maduro
• The involvement of Catholic clergy in overthrowing the
communist regime in Poland in the 1980s
• Evaluation (A02): Marxists argue that in Latin America
although Liberation theology may have helped to bring
democracy it did not threaten the stability of
capitalism or help to re-distribute wealth to the poor
• Similarly in Poland religion helped to bring democracy
but it also bought capitalism too which actually
replaced a communist system (although a long way
from the type of society Marx had envisaged)
