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DURKHEIM ON ‘PRIMITIVE’ RELIGION: A REAPPRAISAL

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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.
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EXPLIKÁCIA MODÁLNYCH POJMOV

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Glavaničová D.
Filozofia (Philosophy)
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2017
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vol. 72
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issue 7
557 – 566
EN
Possible worlds and propositions are the most fundamental building blocks of intentional semantics, as well as the most fundamental building blocks of modal logic. Within the standard possible-world semantics there are two prevailing approaches to the explication of possible worlds and propositions. The first approach treats possible worlds as primitive and specifies propositions in terms of them (propositions as sets of primitive possible worlds in which they hold). The second approach treats propositions as primitive and specifies possible worlds in terms of them (possible worlds as maximal consistent sets of primitive propositions). Supposing we wish to stay within the standard possible-world setting, the aim of this paper will be to compare these two approaches: Which arguments have been (can be) listed in their favour? Can these arguments help us to decide between them? It should be clear that the present paper is not going to explicate any modal notions (such as necessity, obligation, belief, and so on); its perspective will not be semantic or logical, but rather methodological.
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