 On capitalism as a religion, see, e.g., McCarraher (2019); on nationalism, see, e.g., Omer and Springs (2013: ch. 2). One functionalist might count white supremacy as a religion (Weed 2019; Finley et al. 2020) and another might count anti-racism as a religion (McWhorter 2021). Here, celebrities can reach a religious status and fandom can be one’s religious identity (e.g., Lofton 2011; Lovric 2020). Without a supernatural, transcendent, or superempirical element, these phenomena would not count as religious for Herbert, Tylor, James, or Geertz. Conversely, interactions with supernatural beings may be categorized on a functional approach as something other than religion. For example, the Thai villager who wears an apotropaic amulet and avoids the forest because of a belief that malevolent spirits live there, or the ancient Roman citizen who takes a bird to be sacrificed in a temple before she goes on a journey are for Durkheim examples of magic rather than religion, and for Tillich quotidian rather than ultimate concerns.