"Members of weakly religious families get, of course, no religious training from any source outside the family"
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Bateson’s sentence lands with the cool inevitability of a systems thinker describing a feedback loop that’s already in motion. The key move is his dry “of course”: a little verbal shrug that treats the outcome not as an accident but as a predictable property of the environment. If a family’s religion is “weak,” he implies, it isn’t merely low-intensity belief; it’s low-connectivity to the institutions that would normally reinforce it. No church community, no shared rituals, no elders with authority, no periodic calibration of doctrine. The family becomes a closed circuit.
The subtext is less about faith than about transmission. Bateson, steeped in cybernetics and anthropology, is interested in how cultures reproduce themselves through patterned learning. Religious training is a case study in how a worldview becomes “second nature” only when multiple channels converge: home, community, school, public ceremony. Remove the outside nodes and you don’t just get diluted religion; you get religion deprived of redundancy, which is how traditions survive the inevitable noise of daily life.
There’s also a quietly sharp sociological observation embedded in “outside the family.” Weak religiosity can look like a private preference rather than a public identity. And private preferences don’t recruit institutions to do the work of teaching, disciplining, and rewarding adherence. Bateson’s intent isn’t to scold; it’s to point out a structural reality: when belief stops being social infrastructure, it stops being reliably teachable, and the next generation doesn’t so much rebel as simply fail to receive the code.
The subtext is less about faith than about transmission. Bateson, steeped in cybernetics and anthropology, is interested in how cultures reproduce themselves through patterned learning. Religious training is a case study in how a worldview becomes “second nature” only when multiple channels converge: home, community, school, public ceremony. Remove the outside nodes and you don’t just get diluted religion; you get religion deprived of redundancy, which is how traditions survive the inevitable noise of daily life.
There’s also a quietly sharp sociological observation embedded in “outside the family.” Weak religiosity can look like a private preference rather than a public identity. And private preferences don’t recruit institutions to do the work of teaching, disciplining, and rewarding adherence. Bateson’s intent isn’t to scold; it’s to point out a structural reality: when belief stops being social infrastructure, it stops being reliably teachable, and the next generation doesn’t so much rebel as simply fail to receive the code.
Quote Details
| Topic | Family |
|---|---|
| Source | Help us find the source |
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