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Durkheim and had
Durkheim, Marx, and Weber had very complex and developed theories about the nature and effects of religion.
Durkheim was born in Épinal in Lorraine, coming from a long line of devout French Jews ; his father, grandfather, and great-grandfather had been rabbis.
By 1902, Durkheim had finally achieved his goal of attaining a prominent position in Paris when he became the chair of education at the Sorbonne.
Even more seriously, the generations of students that Durkheim had trained were now being drafted to serve in the army, and many of them perished in the trenches.
And despite the advent of alternative forces, Durkheim argued that no replacement for the force of religion had yet been created ,.
Previously, the subject had been addressed in sociology as well as other disciplines, Durkheim for example stressing the distinct nature ofthe social kingdom.
In further contributions, Goldenweiser in 1915 – 16 and 1918 criticized Lang, Frazer, and Durkheim and insisted that totemism had nothing to do with religion ; he held instead that man in no way viewed his totem as superior to himself or as a deified being but viewed it as his friend and equal.
Émile Durkheim strongly believed that the collective had emergent properties of its own and that there was a need for a science which would deal with this emergence.
Durkheim had made changes to school curricula across France, and after his death a backlash against his students began.
Labeling theory had its origins in Suicide, a book by French sociologist Émile Durkheim.
" Whilst the secondary role Marx plays in early American sociology may be attributed to Parsons, as well as to broader political trends, the dominance of Marxism in European sociological thought had long since secured the rank of Marx alongside Durkheim and Weber as one of the three " classical " sociologists.
Given that the subject was founded by structural functionalists ; concerned with organic cohesion and social solidarity, this view was somewhat groundless ( though it was Parsons who had introduced Durkheim to American audiences, and his interpretation has been criticized for a latent conservatism ).
Social theory had allowed, and introduced more radical interpretations of main figurehead writers such as Weber and Durkheim, and also the incorporation of Marx's theory had become a feature ; from this standpoint it was also felt that feminism had a both substantial and dramatic impact in certain fields of the subject.
The tribes of Central Australia had already become the object of worldwide interest through the joint work of exploration and ethnographic enquiry undertaken by Baldwin Spencer and Frank Gillen, whose researches exercised a notable impact on both sociological and anthropological theory, in the works of Émile Durkheim and James G. Frazer, and on psychoanalysis, in the thesis proposed by Sigmund Freud in his Totem and Taboo.

Durkheim and much
First, Durkheim took most of his data from earlier researchers, notably Adolph Wagner and Henry Morselli, who were much more careful in generalizing from their own data.
In fact, while Durkheim is widely considered the most important functionalist among positivist theorists, it is well known that much of his analysis was culled from reading Spencer's work, especially his Principles of Sociology ( 1874-96 ).
Talcott Parsons was heavily influenced by Emile Durkheim and Max Weber, synthesizing much of their work into his action theory, which he based on the system-theoretical concept and the methodological principle of voluntary action.
While Durkheim rejected much of the detail of Comte's philosophy, he retained and refined its method, maintaining that the social sciences are a logical continuation of the natural ones into the realm of human activity, and insisting that they may retain the same objectivity, rationalism, and approach to causality.
Durkheim furthermore developed the idea of social evolution, which indicates how societies and cultures develop over timemuch like a living organism — essentially saying that social evolution is like biological evolution with reference to the development of its components.
While Durkheim is usually credited for updating Comte's positivism to modern scientific and sociological standards, Ward accomplished much the same thing 10 years earlier in the United States.
While Durkheim rejected much of the detail of Comte's philosophy, he retained and refined its method, maintaining that the social sciences are a logical continuation of the natural ones into the realm of human activity, and insisting that they may retain the same objectivity, rationalism, and approach to causality.
He is the original source of the notion of anomie, which found much use in the philosophy of Guyau's contemporary Émile Durkheim, who stumbled upon it in a review of " Irréligion de l ' avenir ".

Durkheim and influence
Because French universities are technically institutions for training secondary school teachers, this position gave Durkheim considerable influence — his lectures were the only ones that were mandatory for the entire student body.
Later in 1897, in his studies of suicide, Durkheim associated anomie to the influence of a lack of norms or norms that were too rigid.
Today the anthropology of religion reflects the influence of, or an engagement with, such theorists as Karl Marx, Sigmund Freud, Émile Durkheim, and Max Weber.
Émile Durkheim also holds continuing influence as one of the fathers of sociology.
* ( About the Collège, its members ( Bataille, Leiris, and Walter Benjamin ), sociological impact ( Marcel Mauss, Robert Hertz, Emile Durkheim ) and its influence on other philosophers ( Derrida, Foucault, Baudrillard, etc.
The principle problem is that of classical sociology, the issue of macro-micro linkage: as first articulated by French Sociologist Émile Durkheim, the question of how individuals within a social system influence and are influenced by the macrosocial level.
While Durkheim thought that taxonomies of the natural world are collective in origin ( the " collective conscious "), meaning that social structures influence individual structures of cognition, Lévi-Strauss proposed the opposite, arguing that it is the latter that gives rise to the former.
Émile Durkheim, the sociologist and founder of the Année Sociologique in 1898, would greatly influence the life and work of Granet, and began teaching a course on pedagogy at the Sorbonne, which was compulsory for all students from 1904 until 1913.

Durkheim and over
Whereas Durkheim focused on the society, Weber concentrated on the individuals and their actions ( see structure and action discussion ) and whereas Marx argued for the primacy of the material world over the world of ideas, Weber valued ideas as motivating actions of individuals, at least in the big picture.
Durkheim was concerned with the question of how certain societies maintain internal stability and survive over time.

Durkheim and new
According to Durkheim, fashion serves to differentiate between lower classes and upper classes, but because lower classes want to look like the upper classes, they will eventually adapt the upper class fashion, depreciating it, and forcing the upper class to adopt a new fashion.
Durkheim argued that the concept of supernatural is relatively new, tied to the development of science and separation of supernatural — that which cannot be rationally explained — from natural, that which can.
Durkheim saw the religion as a force that emerged in the early hunter and gatherer societies, as the emotions collective effervescence run high in the growing groups, forcing them to act in a new ways, and giving them a sense of some hidden force driving them.
Durkheim founded L ' Année Sociologique as a way of publicizing his own research and the research of his students and other scholars working within his new sociological paradigm.

Durkheim and ;
Bloch was trying to reinvent history as a social science, but he departed significantly from Durkheim in his refusal to exclude psychology from history ; Bloch maintained that the individual actor should be considered along with social forces.
The word religion is sometimes used interchangeably with faith or belief system ; however, in the words of Émile Durkheim, religion differs from private belief in that it is " something eminently social ".
Durkheim's period in Germany resulted in the publication of numerous articles on German social science and philosophy ; Durkheim was particularly impressed by the work of Wilhelm Wundt.
As the society, Durkheim noted there are several possible pathologies that could lead to a breakdown of social integration and disintegration of the society: the two most important ones are anomie and forced division of labor ; lesser ones include the lack of coordination and suicide.
The debate of community versus modernization of society and individualism has been the most discussed topic among the fathers of sociology ( Tönnies, 1887 ; Durkheim, 1893 ; Simmel, 1905 ; Weber, 1946 ).
Durkheim never uses the term normlessness ; rather, he describes anomie as " a rule that is a lack of rule ", " derangement ", and " an insatiable will ".
Durkheim held that such a religion reflects the collective consciousness that is manifested through the identification of the individuals of the group with an animal or plant species ; it is expressed outwardly in taboos, symbols, and rituals that are based on this identification.
* the collective conscience as defined by Durkheim is diminished ; and
" Guided by the structural-functional approach and drawing on the ideas of Tönnies, Durkheim, and Weber, understands modernity as the emergence of a mass society ( Kornhauser, 1959 ; Nisbet, 1969 ; Berger, Berger, & Kellner, 1974 ; Pearson, 1993 ).
Theoretical concerns, influences and resources used in the development of ethnomethodology include: traditional sociological concerns, especially the Parsonian Parsons, " Problem of Order "; traditional sociological theory and methods, primarily Parsons, Emile Durkheim, and Max Weber ; Aron Gurwitsch's phenomenological field theory of consciousness / Gestalt Psychology ; the Transcendental Phenomenology of Edmund Husserl ; Alfred Schutz's Phenomenology of the Natural Attitude ; Maurice Merleau-Ponty's phenomenology of embodiment, Martin Heidegger's phenomenology of being / Existential Phenomenology ; and Ludwig Wittgenstein's investigations regarding ordinary language use ( Heritage: 1986 ; Garfinkel: 2002 ).
" Durkheim's aphorism ", now ethnomethodologically respecified, directs us to account for this, " objective reality of social facts " ( Durkheim ), these, " organizational things in the world " ( Garfinkel ), as, social " objects ", and their, in situ " methods " of production ; that is, in terms of their factual status as, " organizational things in the world ", and simultaneously, as methodic achievements by real individuals in actual social settings.
Ethnomethodology is not Durkheimian, although it shares some of the interests of Durkheim ; it is not a form of phenomenology, although it borrows from Husserl and Schutz's studies of the Lifeworld ; it is not a form of Gestalt theory, although it describes social orders as having Gestalt-like properties ; and, it is not a version of Wittgenstein's Ordinary Language Analysis, although it makes use of Wittgenstein's understanding of rule-use, etc.

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