A ritual rite or is a repetition of occasion and form, in charge of significance (action “symbolic system”). It is not spontaneous gasoline: on the contrary, the ritual is regulated , fixed , codified , and the compliance with the rule guarantees the effectiveness of the ritual. The two words rite and ritual result from Latin " ritus" for the first, and of " rituales libri" (delivers treating rites) for the second. They are practically synonymous. The rite is with the ritual what an element is compared to a unit; the two terms cannot be synonymous. The ritual ones form integral part of the human life and can intervene in the majority of the circumstances of the life. One distinguishes thus from ritual crowned (mass, prayer…) and of the ritual laymen (wishes of New year, sporting events…); the ritual social ones (rites of courtesy, speech of promotion or end of the year…)and of ritual private (rites of the toilet or the seduction…). This situation explains why the social sciences as a whole are interested in the question: sociology, social psychology, psychopathology, anthropology, history… Any religious ritual or layman expresses a devoted collective control without which this one does not have any existence. The ritual is always crowned and social. It is thus never of private nature. Moreover how a rite of seduction to which belonged the rite of the toilet could be private since it aims others? It is what is confirmed low in the article. The only distinction which one can make is between religious ritual and profane ritual.

various Opinions and various approaches

One finds in the history of the social sciences various approaches from the ritual ones: an approach which one could describe as human ethology, resulting in particular from work of Konrad Lorenz; a certain sociological tradition which, since work of Emile Durkheim treats the ritual ones like elements of crowned; a current resulting from the psychoanalysis which attaches the ritual social ones to collective defense systems… The most recent projections are articulated around the concept of " rite profane" (Claude Rivière, 1995) and of " rite of interaction" (Erving Goffman, 1974, Dominique Picardy, 1995,2007)

The opinions on the rites are varied.

* a dominant mobility of the European Catholicisme to the whole beginning of the Années 1960 estimated that the Church was too there limed and that the ritual ones had come from there to make obstacle with the message evangelic. This perception will not be foreign with the convocation, then thereafter with the conclusions, of the Concile Vatican II.

* the Franc-maçonnerie estimates that the rites structure in an important way as well human dimension as the transmission of the messages of a group to the wire of time, and that they mark some continuity between the generations. The Bizutage is attached to this type of reason.
* Like ethologist, Konrad Lorenz studied the rite as a form which a culture gives to the individual Agressivité of its members to circumscribe its disordered and undesirable effects and a-contrario to develop its contribution to the conservation of the group.

The ritual has a collective dimension in any case , because it marks the social life and the important periods of a company. It has also a spatiotemporelle dimension specifies (with a certain place and one exact moment) which founds a cut meanwhile daily and time of the ritual.

Initiatory rites

The rites of passage also named initiatory rites accompany in many human society the biological and social changes a Individu.

August 1st

See too

  • Interaction
  • Courtesy
  • Social relations
  • Good manners

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