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1

Durkheim a epistemologie, Durkheimova epistemologie

100%
Chvatal J.
Teorie vědy (Theory of Science)
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2007
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vol. 16/29
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issue 3-4
133-155
EN
Based especially on 'The Elementary Forms of Religious Life' (1912) the text tries to delimitate contours of 'Durkheim's epistemology' (i. e. relatively coherent group of assertions). It argues that the deep 'objective' of this connection is to ensure autonomy and specific field for the new-born scientific province, sociology, through the claim that this contribution can solve and actually does solve (from the French sociologist's point of view) 'traditional epistemological hardships' into which philosophical empiricism and rationalism fall. Durkheim's sociological deduction of categories (instead of transcendental deduction), as Ernst Cassirer calls it, is presented in contrast to the 'holy positivists interpretations' of his writing, exclusively intentional conceptualizations of action and notion formation, and correspondence theory of truth. The text concludes that despite noticeable inconsistencies Durkheim's suggestions provide inspiring material even for today's sociological production in this field.
2
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CAUSAL ANALYTIC METHODS IN SOCIOLOGY: A COMPARISON OF THE SIMON-BLALOCK METHOD AND THE METHODS OF DURKHEIM’S LE SUICIDE

88%
Hanzel I.
Sociológia (Sociology)
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2017
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vol. 49
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issue 3
243 – 264
EN
The article analyses the methods employed in causal reasoning in sociology, which can be viewed as analytic. As a paradigmatic example of these methods, the Simon-Blalock method is examined. First, those characteristics of a method of science that turn it into an analytic method are delineated. Then the article offers a general characteristic of methods of causal reasoning as employed in sociology and shows why they can be viewed as being analytic by their very nature. Finally, the article shows how Durkheim combined analytic methods applied to egoistic suicide with nonanalytic methods in his causal reasoning about this type of suicide.
3

Social integration, culture, deviance. The impact of religion on suicide in Hungary

88%
Moksony F., Hegedus R.
Szociologiai Szemle (Sociological Review)
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2006
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vol. 16
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issue 4
3-18
EN
The research reported in this paper tested two major claims made by Emile Durkheim more than one hundred years ago: first, that Protestants are more likely to commit suicide than Catholics, and second, that this greater vulnerability of Protestants to self-destruction is due to their lower level of social integration. Of these two statements our results confirmed the first but not the second: while Protestants have preserved - despite the profound historic changes that took place during the last several decades - their increased susceptibility to suicide, the explanation Durkheim proposed was inconsistent with many of our findings. First, contrary to what Durkheim's ideas would lead us to expect, including church attendance as a control variable did not make denominational differences disappear; in fact, it made them even stronger. And second, we found interaction effects that were hard to reconcile with Durkheim's theory: while this theory would predict religious differences to decline with increasing attachment to the church community, what actually happened was just the reverse: as the degree of social integration, measured by church attendance, increased, the gap between Protestants and Catholics widened.Therefore, it seems that in order to explain the impact of social integration on suicide, or on deviant behavior in general, we should not focus exclusively on the role it plays in reducing loneliness or individualism but also on the role it plays in conveying specific norms, values and behavior patterns. This would not only facilitate a more complete understanding of how social integration works, but would also help connect two distinct branches of theories of deviance: control theory and subculture theory.
4

DURKHEIM AND THE EXHANGE PROCESSES BETWEEN THE DIFFERENT BRANCHES OF THE SCIENCES (Durkheim es a tudomanyos cserek)

88%
Nemedi D.
Szociologiai Szemle (Sociological Review)
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2009
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vol. 19
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issue 1
3-15
EN
The paper concentrates on Durkheim's analysis of the sciences and of the exchange processes between the different branches of the sciences. The first part deals with Durkheim's description of the anomic division of scientific labor which is manifested in the lack of coordination between the different branches of knowledge. The author comes to the conclusion that the market model is inadequate to describe scientific exchanges and that Durkheim must have felt that. However, he was unable to define a remedy. In later works, he sketched two models, which, according to him, would solve the problem of scientific exchanges. The first one was outlined in his program for the 'Annee sociologique.' There he defined sociology as an interdisciplinary venture which would coordinate the different social sciences, providing methodological unity and assuring the exchange of scientific knowledge. The second model was sketched in Durkheim's history of higher education. There he saw periods of intensive exchange, of collective scientific effervescence where spontaneous cooperation between scientists emerged. In this sense, scientific exchanges would contribute to the establishment of social solidarity itself. Durkheim's answers are inadequate but the problem of scientific cooperation and exchange remains a problem which is not satisfactorily solved.
5
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DURKHEIM ON ‘PRIMITIVE’ RELIGION: A REAPPRAISAL

88%
Kotzé Z.
Sociológia (Sociology)
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2021
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vol. 53
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issue 3
225 – 237
EN
Durkheim is widely regarded as one of the most prominent scholars of the sociology of religion. While many scholars of the late nineteenth and early twentieth centuries have been criticised for racist bias in support of imperial projects by decolonial and postcolonial thinkers in recent years, Durkheim is often celebrated for his rejection of the questionable evolutionist ideas of his time. This paper reconsiders Durkheim’s theory of so-called ‘primitive’ religion in relation to other preeminent theories of religion of his era, such as Edward Burnett Tylor’s theory of religion as animism. Utilising a postcolonial approach, the paper firstly critically examines the use of concepts such as ‘primitive’ in Tylor and Durkheim’s anthropological and sociological theories of religion, respectively. It is demonstrated that, although Durkheim was overtly critical of evolutionist approaches of his day and attempted to break from this dominant paradigm by focusing more on social structures, rather than temporal development, he failed in freeing himself from prevalent racist assumptions. Despite this failing and the fact that his theorising of religion as totemism has long since fallen out of favour, however, his focus on the social nature and function of religion should still be celebrated.
6
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Paradygmat funkcjonalny Herberta Spencera

88%
Kaczmarek K.
Studia Socjologiczne
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2013
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issue 2(209)
31-46
EN
In this article, the author reconstructs the particular sense attributed in the Spencer’s functionalism to notions such as function, need, subject of a function and objective consequences. He shows a fundamental difference between this concept and twentieth-century functional theories in sociology. Although they all use the same terms, they give them a remarkably different meaning. Change made by Durkheim in the meaning of the term „function” is of fundamental importance: for Spencer the word “function” meant a specific activity (action, work), but it came to mean the result of an influence. The author challenges the way in which the founding role in the twentieth-century’s functional paradigm is attributed to Spencer. At the same time, he points to theoretical import of the original concept of Spencer in relation to the functional approach as modified by Durkheim.
7
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ZA HRANICOU SOLIDARITY. OBHAJOVANIE PRINCÍPU DÔSTOJNOSTI PRE VŠETKÝCH

75%
Kusá Z.
Sociológia (Sociology)
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2017
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vol. 49
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issue 5
507 – 541
EN
The article examines the place universal solidarity and ‘dignity for all’ principles have in common thinking about just society in situation of their long-term marginalisation in political discourse and discourse about living conditions of vulnerable groups in Slovakia. First it scrutinises sociological literature dealing with conditions for expanding and sustaining universal solidarity. Theoretical framework based on the ideas of Durkheim, Joas and Alexander about the role of cultivating emotions and cultural articulation of suffering in expansion of solidarity is used to identify the gaps in discursive resources that are necessary for advocating right to dignity for groups that tend to be morally excluded. Then it analyses the transcripts of 8 focus groups, the scenario of which replicates the EVS 2017 items testing universalistic solidarity as warranting basic living conditions for all and concern about living conditions of diverse social groups. The findings support the expectation that the missing discursive backing will threaten the advocacy of solidarity for vulnerable groups such as Roma and long-term unemployed. Advocates of universal solidarity were marginalised and universal solidarity rather pugnaciously refused for being in clash with meritocratic and reciprocity principles. A very existence of welfare system that supposedly privileges Roma to the detriment of underprivileged “white” majority was seen as distortion of principle of equality.
8

Émile Durkheim a tzv. Hobbesův problém řádu: co se skrývá na dně „prvního" ze sociologických mýtů?

75%
Marsalek J.
Teorie vědy (Theory of Science)
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2008
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vol. 17/30
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issue 3-4
161-184
EN
This paper deals with the relationship between Emile Durkheim's sociology and the contractualist tradition of political philosophy, represented here principally by Thomas Hobbes. Its aim is to show that Giddens' strict rejection of Parsons' claim according to which Durkheim has reopened in his work the 'Hobbes' problem of order', should not be accepted as such, because it's radicality hides that what is the value in Parsons' thesis. As we argue, Parsons has the merit of noticing that Hobbes and Spencer, who - in respect of their social philosophies - are usually seen as opposed, appear to be close to each other when they are considered by Durkheim as to the conception of the society their philosophies yield. Yet Durkheim's criticism of their individualistic conception of society results in a critique of their theories of the state. It is then proposed that Durkheim's sociology is an endeavour to conceive the society independently of the state, and thus, inversely, to emancipate the state from the society, so that it can be entrusted with a different function other than the guarantor of the social order.
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