Human activity in society is continually bombarded by anomic phenomena such as suffering, death, and evil actions. These events must be accounted for and explained within the context of the nomos of the given society. The explanation of these phenomena in terms of religious ideals is a theodicy. Berger points out that the explanation does not need to be a "sophisticated theoretical system" but could be crafted by an illiterate peasant.
             Theodicies are able to be differentiated into rational, less rational and irrational groupings. Rationality is defined as the "degree to which a theodicy entails a theory that coherently and consistently explains the phenomena in terms of an overall view of the universe." First we will discuss an irrational theodicy.
             The transcendence of self is considered to be one of the more irrational theodicies available. This view shows that an individual cannot form an identity for themselves that is separate from the collective of which they are a part (e.g. their clan, race, tribe, and/or nation). Thus the actions of the individual are not tied directly to the universe of which they are a part, but instead are viewed as part of the continuing history of their collective. In this theodicy there does not need to be rewards in the afterlife, or a meaning behind death, the person's life has aided in the continuation of the collective and thus has inherent meaning.
             On the rational end of the spectrum we find the karma-samsara complex found in India. This theodicy is able to eliminate any and all intermediaries between man and the rational order of the universe. Karma is a belief in cause and effect; a person's actions add up over their lifetime and help to determine their position in the next lifetime (samsara). This theodicy provides a sensible and direct link between the individual and the universe. Namely, the person is responsible for their actions and th...