چکیده:
Religion، as a social phenomenon، affects society and is affected by it interactively. In Iran، basically with religious norms and laws، many scholars and researchers concern with religion and level of religiosity. The paper is a comparative analysis of level of religiosity based on Glynn and Stark’s dimensions of Religiosity، in three different generations in Sari City: First Generation (pre-revolution[1] (1941-1961))، second Generation (during revolution (1962-1977))،and third generation )post- revolution (1978-1992)(. Number of sample was 380. The hierarchy of dimensions of religiosity based on results include: religious experience، religious consciousness and finally religious ritual. After measuring significance level of inter-generational difference، the result shows that the level of religiosity in terms of beliefs and rituals is more meaningful in other generations. The findings are partly an evidence of Inglehart’s viewpoints on generation difference based on life cycle and development of societies. In addition، we observed that despite of the low level of tendency to secular values، the third generation is more secular. On the other hand، we also probe James’s theory on personalization of religion in new societies and Berger’s theory in terms of personal and social secularisms. The finding of the research shows that Iranian society is experiencing these developments and religious life is around personal presence، in view of James first hand religious life and according to Berger’s social secularism.
خلاصه ماشینی:
Therefore, in this article, we also aim to compare the religiousness of individuals in various dimensions to observe _________________________________________________________________ Is James' theory, based on the personalization of religion in new societies, and Berger's theory, based on social and individual secularism, explainable in this statistical population?
The result shows that these transformations are also taking place in Iran, and people are pursuing a religious life that revolves around their personal state, which, in James's words, is first-hand religious life, and is partially explainable according to Berger's view of social secularism.
Berger, in his second theory, believes that social secularism has occurred; Also, according to James's view, religion is becoming more personal, esoteric, committed, and pious, and as a result, it is moving further and further away from institutionalized doctrines and rituals, which he calls second-hand religious life, and Inglehart has examined the differences in these transformations in different generations and explains them with a generational perspective.
3) Measuring the consequential dimension of religion Table No. 5: Level of Observance of Religious Ethics in Social Life (Refer to the image on the page) The results of Table 5 indicate that 22.
_________________________________________________________________ Table No. 8: Level of Belief in Religious Values by Background Variables and Significance Level Test (Refer to the image on the page) _________________________________________________________________ Based on Table 8, it is observed that there is a significant difference between individuals in different generations.
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