Mauss was a student at Bordeaux between 1890 and 1895, and this discussion of his university library loans directly complements an earlier article on those of Durkheim, who taught there from 1897 to 1902. Mauss worked hand in glove with his uncle, and although the profiles of their library use were quite different, all the material borrowed by Mauss was closely related with material amongst Durkheim’s loans. Archival evidence brings out how Mauss prepared for the agrégation in philosophy in a way that went well beyond the examination itself, indeed, that in effect transcended philosophy, and that included a year at the Sorbonne that was crucial for the future. If Durkheim showed a methodological imagination – drawing on a variety of disciplines, albeit largely through a ‘hidden’ reading of uncited references – in order to elaborate a sociological approach for his time, Mauss showed a sociological imagination in an effort, in parallel with his academic commitments, to develop his uncle’s work straightaway. Their close collaboration with one another during this period is a platform for reconsidering the nature, up to 1914, of the intellectual link between Mauss and Durkheim, as two sociologists who were above all separated by a ‘chronological’ gap, who occupied two different positions that, while helping to explain disagreement, made possible their project of disciplinary ‘conquest’ begun at Bordeaux, and who, lastly, produced the same general sociology based on two related approaches. My conclusion returns to their Bordeaux ‘moment’ and the veritable symbolic blitzkrieg they conducted there.
la genèse d’une « imagination sociologique »
Émile Durkheim ou de l'éducation
This presentation is an invitation to reconsider the importance of Durkheim's lectures on educational systems and pedagogy. Although pedagogy and the 'science of education' were the only way of starting a university career when sociology did not exist as an institutionalized discipline, one should not limit Durkheim's effort to academic strategy. Texts on education are central in the definition of morality, but they may also be viewed as a bench test for developing historical sociology, for introducing new notions (particularly concerning the inertia of a social system) or for refining key concepts (density, corporation, mobility).
In the spring and summer of 1938 two quite different seminars took place in Paris. One was the very well-known Collège de Sociologie, which included the participation of Caillois and Bataille – see ‘Sacred Sociology of the Contemporary World’, 2 April 1938, and the session ‘Festival’, 2 May 1939, in which Caillois indicates the importance of sacred games (in Hollier 1988: 157–159, 279–303). The other was the Walter Lippman Colloque, 26–30 August 1938 (in Rougier 1939). The former was the significant forerunner of French sociology and philosophy – from Derrida to Baudrillard – decisively influenced by Marcel Mauss.
The title rightly suggests that I shall be attempting to give a view of Bourdieu’s perception of Durkheim. I shall not try to judge whether Bourdieu’s perception of Durkheim was correct, nor shall I seek to compare the validity of the positions adopted by Durkheim and Bourdieu. Instead, I shall concentrate on the general context of Bourdieu’s view of Durkheim and focus on Bourdieu’s references to Durkheim in two important texts – the first is an article entitled ‘Sociology and Philosophy in France since 1945: death and resurrection of a philosophy without subject’, published in Social Research in 1967, and the second a book published in 1968 with the title: Le métier de sociologue. It should also be noted that the article was written in collaboration with Jean-Claude Passeron and the book was written in collaboration with Jean-Claude Chamboredon as well as Jean-Claude Passeron (referred to throughout as Bourdieu et al.). I focus on Bourdieu’s view of Durkheim’s work, but one of the points which will become clear is that Bourdieu found it difficult to dissociate his judgement of Durkheim’s intellectual endeavour from his view of Durkheim’s social significance and from his view of the adverse influence of the Durkheimians. I shall make two asides which will suggest ways in which it is clear that the development of Bourdieu’s thinking and career was affected by the consequences of Durkheim’s influence rather more than by the substance of his writing.
Durkheim and the Critique of Pragmatism
Sue Stedman Jones
Durkheim's lecture course Pragmatisme et sociologie was given in 1913-14, and thus counts amongst the last of his works. It is interesting, not just for this reason, but because here we encounter Durkheim, less in his characteristic empirical sociological mode and more as a philosopher. Here we find him engaging in a logical attack on what was then a popular movement of philosophy and debating the logical issues arising out of pragmatism. William James and the movement of pragmatism had a huge prestige on the European continent and a great influence after the turn of the century and shared a cult of admiration with Bergson (Stuart Hughes 1958:112). Durkheim challenged this on a philosophical level and found what he held to be its weakest point—the question of truth.
l'acte de 'donner' chez Simmel et Durkheim
Luca Guizzardi and Luca Martignani
This focuses on a key topic for comparison of two masters of sociological thought, Georg Simmel and Émile Durkheim: the question of giving in the context of social exchange. Durkheim deals with the issue in introducing the concept of organic solidarity, based on the division of social labour and implying the interdependence of individuals. This representation of solidarity links with the interest in credit and debt relations in Simmel's philosophy of money and with a perspective in which reciprocity is conceived as one of the main sociological functions involved in the representation of social bonds. After a comparison of Durkheim and Simmel's theories of reciprocity, a specific case discussed is the mortgage, conceived as a paradigm of the shape assumed by the immaterial reality of reciprocity in institutional and everyday life.
This article explores the significance of recently discovered records of Durkheim's university library loans during his time at Bordeaux. After introducing and explaining the nature of these records, and presenting various quantitative and qualitative issues raised by them, the article concentrates on understanding Durkheim's loans through tracking the different main uses he made of them. This first involves their role in his publications, but is then above all a concern with how they fed into his lectures. Discussion starts with his courses in sociology, moves on to those in education and psychology, and finishes with his preparation of students for an examination in philosophy (the agrégation). Although a few of Durkheim's courses survive, his library loans are a way to throw light on lectures that mostly seem lost forever.
William Watts Miller, W. S. F. Pickering, Giovanni Paoletti, Massimo Rosati, Mike Hawkins, W. D. Halls, Jean de Lannoy, and Alexander T. Riley
Neil Gross and Robert Alun Jones (eds., trans.). Durkheim’s Philosophy Lectures: Notes from the Lycée de Sens Course, 1883-1884, Cambridge: Cambridge University Press. 2004. pp. 339.
Massimo Borlandi and Giovanni Busino (eds.), ‘La sociologie durkheimienne: tradition et actualité. À Philippe Besnard, in memoriam’, Revue européenne des sciences sociales, XLII (129) 2004. pp.410.
Warren Schmaus. Rethinking Durkheim and His Tradition, Cambridge: Cambridge University Press. 2004. pp. 195.
Anne Warfield Rawls. Epistemology and Practice: Durkheim’s The Elementary Forms of Religious Life, Cambridge: Cambridge University Press. 2005. pp. 355.
W. Schmaus, Rethinking Durkheim and His Tradition, and A. W. Rawls, Epistemology and Practice. Durkheim’s The Elementary Forms of Religious Life.
Jonathan S. Fish. Defending the Durkheimian Tradition: Religion, Emotion and Morality, Aldershot: Ashgate. 2005. pp. 207.
E. Dubreucq. Une éducation républicaine. Marion, Buisson, Durkheim, Paris: Vrin. 2004. pp. 236.
Annette Becker. Maurice Halbwachs. Un intellectuel en guerres mondiales, 1914-1945. Paris: Agnès Viénot. 2003. pp. 478.
Jeffrey Alexander. The Meanings of Social Life, Oxford and New York: Oxford University Press. 2003. pp. 296.
Randall Collins. Interaction Ritual Chains, Princeton and Oxford: Princeton University Press. 2004. pp. 464.
The Construction of Global Moral Culture
What might Durkheim's writings teach us today about the nature of globalization processes and a globalized world condition? This paper contends that Durkheim has a great deal of relevance for social scientific understandings of contemporary globalization. His distinctive contribution involved understanding the genesis and nature of a world-level moral culture. This vision entailed a significant sociological recasting of Kant's cosmopolitan political philosophy. The paper reconstructs Durkheim's account of world moral culture from writings that stretch throughout his career. For each of the major texts considered, the paper points out some of the important intellectual antecedents that Durkheim may have drawn upon, or which have notable resonances with what he was endeavouring to achieve. The overall argument is that the Durkheimian vision of globalization stands as a major corrective to radical critiques of globalization which reduce it to being a simple product of capitalism and imperialism. The moral dimensions of globalization have to be considered as much as these factors, which the paper takes to be Durkheim's major lesson for globalization studies today.
Towards a Multiverse of Transformations
Ananta Kumar Giri
Our understanding of the human and the social, as well as our realization of these, are in need of fundamental transformations, as our present day use of these are deeply anthropocentric, Eurocentric and dualistic. Human development discourse looks at the human in an adjectival way, so does the social quality approach to the category of the social: neither reflects the profound rethinking both the categories have gone through even in the Western theoretical imagination (for example, the critique of humanism in philosophy and the critique of socio-centrism in sociology). In this context, the present essay explores the ways these two categories are being rethought in Western theoretical imagination and discusses the non-anthropocentric and post-anthropocentric conceptualization and realization of the human, which resonates with non-socio-centric and post-social conceptions of society. The essay also opens these two categories to cross-cultural and planetary conversations and on the way rethinks subjectivity, sovereignty, temporality and spatiality. It pleads for a foundational rethinking of human security and social quality and for creative intertwining between the two with visions and practices of practical spirituality.