Emile Durkheim: His Life and Work: A Historical and Critical StudyStanford University Press, 1985 - 676 Seiten This study of Durkheim seeks to help the reader to achieve a historical understanding of his ideas and to form critical judgments about their value. To some extent these tow aims are contradictory. On the one hand, one seeks to understand: what did Durkheim really mean, how did he see the world, how did his ideas related to one another and how did they develop, how did they related to their biographical and historical context, how were they received, what influence did they have and to what criticism were they subjected, what was it like not to make certain distinctions, not to see certain errors, of fact or of logic, not to know what has subsequently become known? On the other hand, one seeks to assess: how valuable and how valid are the ideas, to what fruitful insights and explanations do they lead, how do they stand up to analysis and to the evidence, what is their present value? Yet it seems that it is only by inducing oneself not to see and only by seeing them that one can make a critical assessment. The only solution is to pursue both aims--seeing and not seeing--simultaneously. More particularly, this book has the primary object of achieving that sympathetic understanding without which no adequate critical assessment is possible. It is a study in intellectual history which is also intended as a contribution to sociological theory. |
Inhalt
| 4 | |
| 39 | |
| 66 | |
Visit to Germany | 86 |
Durkheim at Bordeaux | 99 |
The Theory and Practice of Education | 109 |
Social Solidarity and the Division of Labour | 137 |
The Family and Kinship | 179 |
Durkheim at the Sorbonne | 363 |
The History of Education in France | 379 |
Its Context | 392 |
The Sociology of Morality | 410 |
The Sociology of Knowledge | 435 |
The Sociology of Religion II | 450 |
Pragmatism and Sociology | 485 |
Durkheim and His Critics | 497 |
Suicide | 191 |
The Method and SubjectMatter of Sociology | 226 |
The Sociology of Religion I | 237 |
The History of Socialism | 245 |
The Sociology of Law and Politics | 255 |
The History of Sociology | 277 |
The Année sociologique | 289 |
The Reception of Durkheims Ideas | 296 |
Socialism the Dreyfus Affair | 320 |
Practical Concerns | 530 |
The War | 547 |
xiii | 561 |
Relevant to Durkheim | 591 |
Appendices | 617 |
vols 112 | 655 |
Subject Index | 665 |
Andere Ausgaben - Alle anzeigen
Häufige Begriffe und Wortgruppen
Année Année sociologique anomie argument Australian become beliefs Bordeaux Bouglé Bourgin causes Chapter claim clan communication Comte conception concerning conscience collective contemporary course criticisms critique cult Davy definition discussion distinct division of labour Dreyfus Affair Durk Durkheim argued Durkheim wrote Durkheim's view Durkheimian École economic egoism Elementary Forms essential existence explain expressed Fauconnet forces France François Simiand French functions Gabriel Tarde Gennep Halbwachs heim human ibid ideal ideas individual industrial influence intellectual interest Jaurès lectures Léon letter logical Lucien Lévy-Bruhl Mauss mechanical solidarity method Montesquieu moral nature normal object observed organic solidarity Paris particular philosophical political practices primitive psychological reality relations religion religious représentations role Rousseau rules sacred scientific seen sense sentiments Simiand social facts social phenomena social science socialist society sociologist sociology sociology of religion Sorbonne Tarde theory thought tion totemism truth
Beliebte Passagen
Seite 78 - We are afraid to put men to live and trade each on his own private stock of reason ; because we suspect that this stock in each man is small, and that the individuals would do better to avail themselves of the general bank and capital of nations, and of ages.
Seite 4 - ... collective or common conscience. No doubt, it has not a specific organ as a substratum ; it is, by definition, diffuse in every reach of society. Nevertheless, it has specific characteristics which make it a distinct reality. It is, in effect, independent of the particular conditions in which individuals are placed; they pass on and it remains.
Seite 211 - ... no warning to pause here. Nothing gives satisfaction and all this agitation is uninterruptedly maintained without appeasement. Above all, since this race for an unattainable goal can give no other pleasure but that of the race itself, if it is one, once it is interrupted the participants are left empty-handed. At the same time the struggle grows more violent and painful, both from being less controlled and because competition is greater.
Seite 284 - A regulative force must play the same role for moral needs which the organism plays for physical needs. This means that the force can only be moral. The awakening of conscience interrupted the state of equilibrium of the animal's dormant existence; only conscience, therefore, can furnish the means to re-establish it.
Seite 232 - ... also exercise their influence upon the course of the historical struggles and in many cases preponderate in determining their form.
Seite 20 - But for the subjective interpretation of action in sociological work these collectivities must be treated as solely the resultants and modes of organization of the particular acts of individual persons, since these alone can be treated as agents in a course of subjectively understandable action.
Seite 24 - But the real characteristic of religious phenomena is that they always suppose a bipartite division of the whole universe, known and knowable, into two classes which embrace all that exists, but which radically exclude each other. Sacred things are those which the interdictions protect and isolate ; profane things, those to which these interdictions are applied and which must remain at a distance from the first. Religious beliefs are the representations which express the nature of sacred things and...
Seite 234 - All mythology masters and dominates and shapes the forces of nature in and through the imagination; hence it disappears as soon as man gains mastery over the forces of nature.
Seite 113 - In governments, that is, in societies directed by laws, liberty can consist only in the power of doing what we ought to will, and in not being constrained to do what we ought not to will.
Verweise auf dieses Buch
Development Theory: An Introduction to the Analysis of Complex Change Peter Preston Keine Leseprobe verfügbar - 1996 |