One hundred years after the publication of the great sociological treatise, The Elementary Forms of Religious Life, this new volume shows how aptly Durkheim1s theories still resonate with the study of contemporary and historical religious societies. The volume applies the Durkheimian model to multiple cases, probing its resilience, wondering where it might be tweaked, and asking which aspects have best stood the test of time. A dialogue between theory and ethnography, this book shows how Durkheimian sociology has become a mainstay of social thought and theory, pointing to multiple ways in which Durkheim1s work on religion remains relevant to our thinking about culture.
By studying how different societies understand categories such as time and causality, the Durkheimians decentered Western epistemology. With contributions from philosophy, sociology, anthropology, media studies, and sinology, this volume illustrates the interdisciplinarity and intellectual rigor of the “category project” which did not only stir controversies among contemporary scholars but paved the way for other theories exploring how the thoughts of individuals are prefigured by society and vice versa.
The Radical Durkheim provides an imaginative re-examination of the sociologist's work. A Poststructuralist Marxist approach is used to engage and criticize this seminal figure's work and also to reatin, develop and modify Durkheim's conceptualizations. By his willingness to pay careful attention to the different discourses and chains of meaning that lie embedded in, and traverse Durkheim's texts, the author provides both an important account of a major theorist and an illustration of the excitement of a creative engagement with theory.
In his final work, Donald N. Levine, one of the great late-twentieth-century sociological theorists, brings together diverse social thinkers. Simmel, Weber, Durkheim, Parsons, and Merton are set into a dialogue with philosophers such as Hobbes, Smith, Montesquieu, Comte, Kant, and Hegel and pragmatists such as Peirce, James, Dewey, and McKeon to describe and analyze dialogical social theory. This volume is one of Levine’s most important contributions to social theory and a worthy summation of his life’s work. Levine demonstrates that approaching social theory with a cooperative, peaceful dialogue is a superior tactic in theorizing about society. He illustrates the advantages of the dialogical model with case studies drawn from the French Philosophes, the Russian Intelligentsia, Freudian psychology, Ushiba’s aikido, and Levine’s own ethnographic work in Ethiopia. Incorporating themes that run through his lifetime’s work, such as conflict resolution, ambiguity, and varying forms of social knowledge, Levine suggests that while dialogue is an important basis for sociological theorizing, it still vies with more combative forms of discourse that lend themselves to controversy rather than cooperation, often giving theory a sense of standing still as the world moves forward. The book was nearly finished when Levine died in April 2015, but it has been brought to thoughtful and thought-provoking completion by his friend and colleague Howard G. Schneiderman. This volume will be of great interest to students and teachers of social theory and philosophy.
Although he published relatively little in his lifetime, Harvey Sacks's lectures and papers were influential in sociology and sociolinguistics and played a major role in the development of ethnomethodology and conversation analysis. The recent publication of Sacks's "Lectures on Conversation" has provided an opportunity for a wide-ranging reassessment of his contribution.
Talk is a central activity in social life. But how is ordinary talk organized? How do people coordinate their talk in interaction? And what is the role of talk in wider social processes? Conversation Analysis has developed over the past forty years as a key method for studying social interaction and language use. Its unique perspective and systematic methods make it attractive to an interdisciplinary audience. In this second edition of their highly acclaimed introduction, Ian Hutchby and Robin Wooffitt offer a wide-ranging and accessible overview of key issues in the field. The second edition has been substantially revised to incorporate recent developments, including an entirely new final chapter exploring the contribution of Conversation Analysis to key issues in social science. The book provides a grounding in the theory and methods of Conversation Analysis, and demonstrates its procedures by analyzing a variety of concrete examples. Written in a lively and engaging style, Conversation Analysis has become indispensable reading for students and researchers in sociology, sociolinguistics, applied linguistics, social psychology, communication studies and anthropology.
Today we hear renewed calls for a dialogue between science and religion: why has the old question of the relations between science and religion now returned to the public domain and what is at stake in this debate? To answer these questions, historian and sociologist of science Yves Gingras retraces the long history of the troubled relationship between science and religion, from the condemnation of Galileo for heresy in 1633 until his rehabilitation by John Paul II in 1992. He reconstructs the process of the gradual separation of science from theology and religion, showing how God and natural theology became marginalized in the scientific field in the eighteenth and nineteenth centuries. In contrast to the dominant trend among historians of science, Gingras argues that science and religion are social institutions that give rise to incompatible ways of knowing, rooted in different methodologies and forms of knowledge, and that there never was, and cannot be, a genuine dialogue between them. Wide-ranging and authoritative, this new book on one of the fundamental questions of Western thought will be of great interest to students and scholars of the history of science and of religion as well as to general readers who are intrigued by the new and much-publicized conversations about the alleged links between science and religion.
Karl Marx, Émile Durkheim, and Max Weber are indispensable for understanding the sociological enterprise. They are among the chief founders of the discipline and among the foremost theorists of modernity, and their work can stimulate readers to reflect on their own identities and worldviews. Classical Social Theory and Modern Society introduces students to these three thinkers and shows their continued relevance today. The first chapter sets the stage by situating the work of Marx, Durkheim, and Weber in the context of three modernizing revolutions: the Enlightenment, the French Revolution of 1789, and the Industrial Revolution. Three overview chapters follow that summarize the key ideas of each thinker, focusing on their contributions to the development of sociology and their conceptions of modern society. The last portion of the book explores the thinking of Marx, Durkheim, and Weber on four themes—the pathologies of modern society, the predicament of the modern individual, the state and democracy, and socialism versus capitalism. These thematic chapters place Marx, Durkheim, and Weber in dialogue with one another, offering students the opportunity to wrestle with conflicting ideas on issues that are still significant today. Classical sociology is essential to the teaching of sociology and also an invaluable tool in the education of citizens.
Modern society emerged in the context of European colonialism and empire. So, too, did a distinctively modern social theory, laying the basis for most social theorising ever since. Yet colonialism and empire are absent from the conceptual understandings of modern society, which are organised instead around ideas of nation state and capitalist economy. Gurminder K. Bhambra and John Holmwood address this absence by examining the role of colonialism in the development of modern society and the legacies it has bequeathed. Beginning with a consideration of the role of colonialism and empire in the formation of social theory from Hobbes to Hegel, the authors go on to focus on the work of Tocqueville, Marx, Weber, Durkheim and Du Bois. As well as unpicking critical omissions and misrepresentations, the chapters discuss the places where colonialism is acknowledged and discussed – albeit inadequately – by these founding figures; and we come to see what this fresh rereading has to offer and why it matters. This inspiring and insightful book argues for a reconstruction of social theory that should lead to a better understanding of contemporary social thought, its limitations, and its wider possibilities.
Religion is the most fundamental, comprehensive of all human activities. it tries to make sense out of not simply one or another aspect of human life, but of all aspects of human experience. At the core of every civilization lies its religion, which both reflects and shapes it. Thus, if we wish to understand human life in general and our specific culture and history, we need to understand religion. What is religion? Religion is an explanation of the ultimate meaning of life, and how to live accordingly; based on a notion of the Transcendent. Normally it contains the four "C's": Creed, Code, Cult, Community-structure. CREED refers To The cognitive aspect of a religion; it is everything that goes into the "explanation" of the ultimate meaning of life. CODE OF BEHAVIOR, or ethics, includes all the rules and customs of action that somehow follow from one aspect or another of the Creed. CULT means all the ritual activities that relate the follower to one aspect or another of the Transcendent, either directly or indirectly, prayer being an example of the former and certain formal behavior toward representatives of the Transcendent, such as priests, of the latter. COMMUNITY-STRUCTURE refers To The relationships among the followers; this can vary widely, from a very egalitarian relationship, As among Quakers, through a "republican" structure as Presbyterians have, To a monarchical one, As with some Hasidic Jews have with their Rebbe. THE TRANSCENDENT, As the roots of the word indicate, means "that which goes beyond" the everyday, The ordinary, The surface experience of reality. it can mean spirits, gods, a Personal God, An Impersonal God, Emptiness, etc. This volume looks at the ways we humans have developed to study religion. However, a new age in human consciousness is now dawning: The Age of Global Dialogue, a radically new consciousness which fundamentally shifts the ways we understand everything in life, including religion. This global dialogical way of understanding life does not lead to one global religion, but it does lead toward a consciously acknowledged common set of ethical principles, a Global Ethic. The book looks at these two movements—the Age of Global Dialogue and inchoative Global Ethic—in order to help readers understand what is going on around them, So they might make informed, intelligent decisions about the meaning of life and how to live it. Author note:Leonard Swidleris Professor of Religion at Temple University.Paul Mojzesis Academic Dean and Professor of Religious Studies at Rosemount College.
