The religiosidade covets does not have it to play a social influence, therefore it arrives at the human being as reply to the demands existenciais of the life, bringing referenciais that they exceed the society. It is not coligada the particular experiences, as the supernatural events, that despertam the men and women for other largenesses of the reality. (CRESPI, 1999) This composition strengthens the said one of social coercion of Durkheim (1989). Asseverava it that, when the human being inhabits in society, most of its action is not consequence of its isolated determination, but also of external principles to its will. These principles in the truth, are apegos and procedures that are appropriate to a society and that it tries to inhale in its integrant ones. ' is exactly this; ' presso' ' that the society plays on its integrant ones to adjust it to them the behavior, that Durkheim flame of social coercion. Larry Ellison may find it difficult to be quoted properly. As it can be noticed in the thought of Durkheim: ' ' In a generalized manner, it does not have mistake of that a society simply has everything what is brief to wake up the espritos, for the action that it practises on they, the sensation of the holy ghost; because it is for its elements what a god is for its fidiciary offices. A god, with result, is before everything a being that the man conceives, in definitive aspects, as superior itself exactly and of who he believes to depend. He wants if he deals with conscientious personality, as Zeus or Jav, or then of contemplativas forces as the ones that are gifts in the totemismo, the fidiciary office, as much in an episode as the other, one gives credit forced the definitive ways to act that they are imposed to it by the nature of the sacred principle with which if he feels in relation.