Durkheim Critique

The author analyzes Durkheim's social theory from the standpoint of critical structuralism. She explores Durkheim's discussion of the relationship between the individual and society. She also addresses the question of Durkheim's understanding of the relationship between the subject and object of knowledge, and the relationship between truth and ideology.

The book is a critical analysis of the work of Max Weber, Emile Durkheim and Karl Marx. It focuses on their separate analyses of the role of law in society, pointing out their faults and errors, and the resultant impact on modern social science. The author takes issue with Weber's work on rationality, with Durkheim's work on repressive and restitutive law, and with Marx's work on social justice and law as part of the super-structure. In each section of the book he shows the implications that flow from a re-assessment and re-interpretation of their work for an understanding of society. The book is multi-disciplinary, making ample reference to law, sociology, anthropology, history, religion, ecology, criminology, philosophy and economics. Its various chapters discuss a wide range of themes, including rationality, tradition, science, political authority, conflict resolution, community, justice and altruism.

Durkeim's book on suicide, first published in 1897, is widely regarded as a classic text, and is essential reading for any student of Durkheim's thought and sociological method. This book examines the continuing importance of Durkheim's methodology. The wide-ranging chapters cover such issues as the use of statistics, explanation of suicide, anomie and religion and the morality of suicide. It will be of vital interest to any serious scholar of Durkheim's thought and to the sociologist looking for a fresh methodological perspective.

This book investigates the relation between Durkheim’s sociology, Critical Theory, and the philosophy of social sciences. The book is organized in four sections: confronting Durkheim and other critical traditions; inquiring his social and critical ontology; interrogating the relation between social practices and justice; and discussing his relevance in contemporary politics and political theory. An international group of philosophers, sociologists, and critical theorists contribute to show Durkheim’s reflection as an important complement—or an alternative—to the Hegelian-Marxist and post-structuralist conceptions of social critique. In this way, the book intends to inaugurate a new reflection on social critique at the intersection between philosophy and sociological theory.

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.

This book looks at this classical sociologist's work on the family. Durkheim's writings in this area are little known, but the family was nevertheless one of his primary interests. It brings together Durkheim's ideas on the family from diverse sources and presents his family and sociology systematically and comprehensively. Chapter topics include: * Durkheim's life and times * his evolutionary theory of the family * methodologies for studying the family * the changing relationship of kin * conjugal family and the state * the interior of the family * family policy * gender * sexuality His work is situated in it's historical context and comparisons are drawn to present-day sociology of the family and family issues.

Ranging from Durkheim's original lecture in sociology to an excerpt from the work incomplete at his death, these selections illuminate his multiple approaches to the crucial concept of social solidarity and the study of institutions as diverse as the law, morality, and the family. Durkheim's focus on social solidarity convinced him that sociology must investigate the way that individual behavior itself is the product of social forces. As these writings make clear, Durkheim pursued his powerful model of sociology through many fields, eventually synthesizing both materialist and idealist viewpoints into his functionalist model of society.

With Elementary Forms of Religious Life (1912) the soci0logist ?mile Durkheim formulated the most influential social-science theory of religion to date. Pivotal are the paired concepts ?sacred / profane?, the notion of ?collective representations?, and the hypothesis that through such religious symbols, society compels its members to venerate herself i.e. to submit to the social as an irreducible instance in its own right. Having grappled with this Durkheimian inheritance for half a century, the anthropologist of religion and intercultural philosopher Wim van Binsbergen in this book traces his own steps in confront_ing Durkheim's sacred, through theoretical criticism, through ethnographic application (to popular Islam in the segmentary social organisation of the highlands of Northwestern Tunisia), and by state-of-the-art long-range methods of linguistic and comparative mythological analysis. Thus, much to his surprise, he demonstrates the continued validity of Durkheim's insights in religion.