Magic (supernatural)
Emotionalist approach

The emotionalist approach to magic is associated with the English anthropologist Robert Ranulph Marett, the Austrian Sigmund Freud, and the Polish anthropologist Bronisław Malinowski.

Marett viewed magic as a response to stress. In a 1904 article, he argued that magic was a cathartic or stimulating practice designed to relieve feelings of tension. As his thought developed, he increasingly rejected the idea of a division between magic and religion and began to use the term " magico-religious " to describe the early development of both. Malinowski similarly understood magic to Marett, tackling the issue in a 1925 article. He rejected Frazer's evolutionary hypothesis that magic was followed by religion and then science as a series of distinct stages in societal development, arguing that all three were present in each society. In his view, both magic and religion "arise and function in situations of emotional stress" although whereas religion is primarily expressive, magic is primarily practical. He therefore defined magic as "a practical art consisting of acts which are only means to a definite end expected to follow later on". For Malinowski, magical acts were to be carried out for a specific end, whereas religious ones were ends in themselves. He for instance believed that fertility rituals were magical because they were carried out with the intention of meeting a specific need. As part of his functionalist approach, Malinowski saw magic not as irrational but as something that served a useful function, being sensible within the given social and environmental context.

The term magic was used liberally by Freud. He also saw magic as emerging from human emotion but interpreted it very differently to Marett. Freud explains that "the associated theory of magic merely explains the paths along which magic proceeds; it does not explain its true essence, namely the misunderstanding which leads it to replace the laws of nature by psychological ones". Freud emphasizes that what led primitive men to come up with magic is the power of wishes: "His wishes are accompanied by a motor impulse, the will, which is later destined to alter the whole face of the earth to satisfy his wishes. This motor impulse is at first employed to give a representation of the satisfying situation in such a way that it becomes possible to experience the satisfaction by means of what might be described as motor hallucinations. This kind of representation of a satisfied wish is quite comparable to children's play, which succeeds their earlier purely sensory technique of satisfaction. As time goes on, the psychological accent shifts from the motives for the magical act on to the measures by which it is carried out—that is, on to the act itself. It thus comes to appear as though it is the magical act itself which, owing to its similarity with the desired result, alone determines the occurrence of that result."

In the early 1960s, the anthropologists Murray and Rosalie Wax put forward the argument that scholars should look at the magical worldview of a given society on its own terms rather than trying to rationalize it in terms of Western ideas about scientific knowledge. Their ideas were heavily criticised by other anthropologists, who argued that they had set up a false dichotomy between non-magical Western worldview and magical non-Western worldviews. The concept of the magical worldview nevertheless gained widespread use in history, folkloristics, philosophy, cultural theory, and psychology. The notion of magical thinking has also been utilised by various psychologists. In the 1920s, the psychologist Jean Piaget used the concept as part of his argument that children were unable to clearly differentiate between the mental and the physical. According to this perspective, children begin to abandon their magical thinking between the ages of six and nine.

According to Stanley Tambiah, magic, science, and religion all have their own "quality of rationality", and have been influenced by politics and ideology. As opposed to religion, Tambiah suggests that mankind has a much more personal control over events. Science, according to Tambiah, is "a system of behavior by which man acquires mastery of the environment."
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