Durkheim's sociology of scientific knowledge

Durkheim's thinking on scientific knowledge reveals several contradictions, resulting from the relativist implications of his substantive theory of culture and the positivist assumptions of his metatheoretical definition of scientific methods in sociology. In his explanations of historical and cross-cultural differences in „truthful”︁ representations of reality, Durkheim suggests that logical and conceptual structures of knowledge are determined by social morphology, and that the validity of any truth-claim is limited to cultural contexts in which designated criteria of validation are normatively maintained. However, in epistemological works such as The Rules, Durkheim suggests that social factors are of little importance in constructing scientific knowledge, and that truths of science mirror external reality and so their validity transcends cultural boundaries.     

Charles Rycroft’s Contribution to Contemporary Psychoanalytic Psychotherapy

Charles Rycroft played a significant part in gaining psychoanalysis understanding and intellectual acceptance within the wider intellectual community of post-war Britain. However he became gradually disaffected with the schisms and inward-looking character of UK psychoanalysis in its post-controversial discussions phase. He was ahead of his time in his interest in psychoanalysis as semantics, links between psychoanalysis and evolutionary and attachment theories, literary resonances with psychoanalytic thinking, and of the role of support as well as interpretation as a mutative agent. Renewed interest in his writings is long overdue.     

Jung in the academy: devotions and resistances

Jung's position in the contemporary mainstream English-speaking university is problematical indeed. For various historical and ideological reasons, Jung is generally not included in the courses in academic psychology, and in the humanities and social sciences his reception is lukewarm to say the least. He has only a marginal place in religious studies. This notorious academic resistance to Jung is compensated, some would say overcompensated, by student interest and enthusiasm, which sometimes seeks to make a religious dogma out of Jung's psychology. In a sense, cynical resistance to Jung and fanatical devotion to Jung can be seen to generate each other in a sort of binary opposition. This situation is unfortunate because neither extreme presents a fair or balanced view of Jung's thought or of his contribution to intellectual history. These and other problems associated with the teaching of Jung in a university setting are briefly outlined in this paper.     

The sociology of the sacred: A conversation with Jeffrey Alexander

Over the past 20 years, Jeffrey C. Alexander has been a leading social theorist and a pioneer of the ‘strong program’ in cultural sociology, which emphasises the significance of cultural structures of meaning for social life. Following an introductory overview of his work, this article records a public conversation with Alexander about the role and significance of the concept of the sacred in his sociological work. Issues addressed in this conversation include situating Alexander's interest in the sacred in his intellectual biography (including his significant intellectual influences), the mistrust of the concept of the sacred within the wider sociological community, the universality of cultural structures of sacred meaning, the limitations of sociological analysis focused on sacred meaning and methodological approaches to the study of the sacred.     

The definition of sociology and the sociology of definition: Durkheim's Rules of Sociological Method and high school philosophy in France

Despite his attempts to break with philosophy and found a science of society, Émile Durkheim (1858–1917) was involved with philosophy throughout his career. Academic philosophy in France was a highly centralized institution that produced professors capable of teaching a standard curriculum. These professors made up a significant portion of the audience whose support Durkheim hoped to win for his sociological project. The concepts of Pierre Bourdieu and the literature on the rhetoric of the human sciences can help reconstruct the field of academic philosophy, Durkheim's relationship with it, and the ways in which he drew upon it to formulate his method and to persuade his philosophical colleagues. Durkheim's definition of the social fact in The Rules of Sociological Method can only be understood in the context of French academic philosophy. © 1996 John Wiley & Sons, Inc.     

Traditionalism and organicism in Durkheim's early writings, 1885-1893

The purpose of this paper is to analyze the role of an organic model of social organization in the early writings of Emile Durkheim. It is argued that between 1885 and 1887 Durkheim adopted this model as an alternative to rationalist and individualistic theories of society, and in so doing he employed a “traditionalist” vocabulary of political argument similar to that found in the work of Edmund Burke and other conservative thinkers. However, Durkheim's awareness of the profound nature of the changes taking place in modern societies led to a recognition of the deficiencies inherent in such a perspective. The Division of Labor contains a revision of the organic model which allows for a more adequate account of the sources of solidarity in modern societies, while also enabling Durkheim to avoid the traditionalist undertones of his earlier publications.     

The Harvard study of values: mirror for postwar anthropology

In 1949, social scientists at Harvard University began a long-range, multidisciplinary research project called the Comparative Study of Values in Five Cultures. The topic of values had been hotly debated since the 1920s, a debate that was renewed with vigor in the postwar period. When Clyde Kluckhohn, an anthropologist well known for his work among the Navajos, designed the Values Study research, he thus focused on a topic of much interest. This essay describes how this little-known project had roots in the debate on values and cut a trajectory through a quickly changing intellectual environment.     

On regulatory authority: Insights from durkheim

Émile Durkheim is recognized for his analysis of horizontal division of labor (that is, task specialization differentiating de jure equals). Vertical differences can also develop with structural differentiation, often taking the form of authority vested in regulatory agencies. But according to Durkheim, the conditions sufficient to produce specialized division of labor are not sufficient in themselves to produce regulatory structures. New regulatory agencies tend to emerge in environments characterized by directly attributable cost interdependence among a plethora of otherwise independent units.     

Alfred Schutz and Economics as a Social Science

Over the years, a number of interpreters with an interest in economics have given some attention the work of Alfred Schutz. As intimated in this literature, the orientation of his delimited thought on economics stemmed from contacts with the Austrian school during his Vienna years. Probably because of this connection, there exists among these interpreters an inclination uncritically to align Schutz with the Austrians' thought. What will be argued in this paper is that in adopting such an uncritical position, each of these readings fails adequately to situate Schutz's critique of economic analyses within the framework of his own social theory. It will become apparent that his treatment of economics turned out to be a mixture of defence and critique, and that his interpretation of the subject and the intellectual status he ascribed to it were considerably more ambivalent and ambiguous than has been noticed. In particular, Schutz expressed significant reservations about the highly circumscribed and artificial depictions of the world of human action that some economists espoused, especially within the confines of marginalist theory. When arraigned against the phenomenology of the life-world that he had developed, and against the "postulates" around which he had constructed his social theory, much of extant economics did not meet the requirements of a properly grounded social science.     

Gender and Transference

Despite an early interest, Freud explicitly rejected philosophy, because of its “speculative” character. He struggled with balancing the intellectual appeal of philosophy with the certainty he hoped to find in positivist science. Putting aside the scientific status of Freud's work, the author re-examines Freud's attitude towards philosophy. Failing to recognize the assumptions of his investigations, Freud segregated psychoanalysis from philosophy on the charge that philosophers equated mind with consciousness, putatively propounded unfounded speculations, and assumed false conclusions about comprehensiveness. However, Freud never completely abandoned his initial philosophical proclivities. His own contributions to cultural history, social philosophy, notions of personal identity, and the humanistic thrust of psychoanalysis, demonstrate that he continued to address his earliest interests in philosophical questions. The author elucidates the philosophical complexity of psychoanalysis and concludes that a reconsideration of Freud's self-appraisal of his intellectual commitments is warranted.     

Weber, Durkheim, and the comparative method.

This essay compares and contrasts the means by which Durkheim and Weber dealt with methodological issues peculiar to the comparative study of societies, what Smelser has called "the problem of sociocultural variability and complexity." More specifically, it examines how Weber and Durkheim chose appropriate comparative units for their empirical studies. The approaches that Weber and Durkheim brought to theproblem of cross-cultural comparison have critical implications for more current procedures used in the comparative study of contemporary and historical societies.     

A psychological model of social control and stigmatization: evolutionary background and practical implications

The strengths and limitations of three main theoretical approaches to social control and stigmatization are discussed, originating from social psychology, sociology and anthropology, and evolutionary psychology, respectively. A theoretical model is proposed that integrates universal (evolutionary derived) psychological aspects of social control and the great variation that can be observed in responding to deviance within and between cultures and historical periods. Practical implications of the model are discussed.     

Values,Knowledge and Solidarity: Neglected Convergences Between Émile Durkheim and Max Scheler

Within the purview of the sociology of knowledge Durkheim and Scheler appear among its important inaugurators theorizing the social foundations of knowledge, seemingly from mutually exclusive perspectives. Scheler’s phenomenology of values and community is often juxtaposed with Durkheim’s attempt to integrate values in reality, represented by the social configuration of organic solidarity. This essay argues that the affinity between Scheler and Durkheim deserves reexamination. Means employed for pursuing this aim include a reconsideration of how values mediate reality, but, above all, an attempt to show that both thinkers converge on their principal normative goal. This is no other than a global community of solidarity which both Scheler and Durkheim, albeit through different trails, visualize as the culmination of value-ethics. While Durkheim pursues this goal through a systematic exposition of the transition from mechanical to organic solidarity, late Scheler’s view of ‘the age of adjustment’ discloses a normative approach on modernity at odds with the then prevalent Kulturkritik. This ideal helps to rehabilitate Scheler and to approach the notions of sociality, the sociology of knowledge and the configuration of the ‘encompassing person’ through Durkheimian lenses. The essay concludes with a brief appraisal of theoretical gains drawn from this newly lit affinity.     

Politics and naturalism in the 20th century psychology of Alfred Binet

Alfred Binet is internationally recognized as the "father" of the first intelligence test as well as the most faithful French representative of laboratory experimentalism. A historical analysis of his work is therefore necessary to get to a thorough comprehension of 20th century psychology. The present article, starting from Binet's intellectual path and from the suggestions of the previous historical literature, aims at providing fresh insights into Binet's work by trying to capture the intersections between Binet, his naturalistic culture and the political context in which he worked in the early 20th century, when he actively tried to apply experimental psychology to the pedagogical area. In fact, it is possible to underline, with reference to those years, an evident turn towards applications in Binet's psychological production. The article reconstructs the political and institutional background of Binet's research and shows how the naturalism and experimentalism he promoted were complementary to the solidarist conceptions that were particularly prevalent among those who supported his work during the Third Republic.     

论卢卡奇社会存在整体性思想的新意

卢卡奇晚期探讨社会存在本体论达到了对社会历史哲学研究的高度。其中一个令人瞩目的观点是关于社会存在整体性思想。理论的新意之处：从一般存在的角度对社会存在进行探讨,指出社会存在具有多样性、整体性特征;社会存在是因果性和目的性的统一;劳动是阐述社会存在中相互联系各因素发生关系的中心概念;确认社会存在整体性,论证了社会存在本体的思想;社会存在本体论是集劳动、实践、意识、价值四个特点于一体的现代本体论。     

Education for Civil Society: Evolutionary Guidance and the Democratic Ideal

This article honors Bela H. Banathy's work in social systems design and acknowledges his intellectual, professional, and humanitarian gifts to the system sciences community. The author examines Banathy's epistemology of conscious self-guided evolution and how it has influenced the author's thinking and research in design of educational systems, and in particular the study of education's role as an evolutionary guidance system for civil society. Specifically, the author examines Banathy's notions of evolutionary guidance systems (EGSs) and the design inquiry process. Design conversation is elaborated as a communication method for systems design and as a medium for communicative democracy. The concepts of civil society and democracy are examined in depth, providing an etymological analysis of each as a foundation for civil society as an ideal image. Consideration is given to Banathy's ideas of democracy and the New Agoras as ethical systems for the pursuit of conscious evolution. The author presents his considerations for education as an EGS for conscious evolution of civil society.     

EARLY SIKH HISTORIOGRAPHY

In this paper I explore how ‘doxa’ has influenced the historical study of medieval and early modern Sikhism. In particular the paper focuses on the reign of Guru Hargobind and his intellectual contest with his cousin and spiritual rival, Miharvan. The contest between Hargobind and Miharvan demonstrates how medieval Sikh society was not conveniently divided into ‘orthodox’ and ‘unorthodox’ sections. Rather, the Sikh community was influenced by a variety of socio-economic, political and intellectual factors that affected the way in which the community thought about Sikhism. Moreover, the paper examines how dialogical readings of primary sources can enable scholars to develop a more dynamic historical understanding of early Sikhism.     

Minding experience: An exploration of the concept of "experience" in the early French anthropology of Durkheim, Lévy-Bruhl, and Lévi-Strauss

In line with the growing concern with the unexamined reliance upon the concept of "experience" in anthropology, this article explores in some detail the various usages and definitions of the concept in the work of three of early French anthropology's most influential theorists: Emile Durkheim (1858-1918), Lucien Lévy-Bruhl (1857-1939), and Claude Lévi-Strauss (1908-). With its important influence on both British and American anthropology, the early French anthropological tradition, as epitomized in the writings of these three thinkers, has indeed played a pivotal role in shaping many current taken-for-granted understandings of the concept of experience in the discipline of anthropology as a whole. In the process of exploring how experience is viewed by these three scholars, this paper will thus take some initial steps toward the historical contextualization of many of the unquestioned assumptions underpinning current understandings of experience in the discipline of anthropology and the social sciences more generally.     

Psychology in the human sciences in France, 1920-1940: Ignace Meyerson's historical psychology

Between World War I and World War II, psychology adopted a direction open to human sciences; I. Meyerson was the main organizer of this choice. Leading the Societe de Psychologie and the Journal de Psychologie Normale et Pathologique, he tried to construct an individual and collective psychology that reflected not only the scientific preoccupations of his masters and friends but also their political choices: They had been the founders of the Human Rights League at the end of the 19th century. Behind Durkheim and Seignobos, with Mauss, Levy-Bruhl, and Blondel, Meyerson answered the new historians' call for a unified science of "mentalities," a historical psychology of collective representations. Meyerson offered to sociologists, anthropologists, linguists, and historians several forums to debate in which psychology was the unifying science. But at the end of the World War II, his psychology was marginalized, and a postivistic and behavioristic way was preferred. Meyerson's historical psychology disappeared from academic psychology, but historians have preserved its legacy.     

Millenarism in Greco-Roman Palestine

The purpose of this article is to shed light on an ambiguity in Émile Durkheim's theory of social effervescence. Durkheim's failure to distinguish two kinds of effervescence at the heart of the religious rite has left a dangerous legacy in the study of religion. If his work is read, however, in light of René Girard's theory of the violent origins of religion, his analysis of la société can retain the distinction between the effervescence of the crowd in scapegoating and the effervescence of protecting the victims of scapegoating. This thesis is tested by briefly comparing some contemporary essays on Durkheim.