Between 1900 and 1912, Durkheim, Mauss and other contributors of the L’Année Sociologique developed the most ambitious philosophical project of modern anthropology: a comparative and worldwide social history of philosophical categories. This article briefly summarises three phases of the ‘Category Project’ and gives a preliminary characterisation of its Hegelian ambitions. Further, it points out the common denominator in the diverse success stories of the Category Project, namely the reference to the human body as the site of collective consciousness. In a second step, the article traces the intricate genesis and after-life of the most important category of bodily efficacy and epistemological insight provided by Durkheim and Mauss: the elaboration of ‘effervescence’ and its manifestation of ‘totality’.
Durkheim and Mauss's Intervention into the History of Philosophy
Erhard Schüttpelz and Martin Zillinger
A Critique of Rawls
Susan Stedman Jones
Durkheim's account of the categories is re-examined, in a critique of the fundamentally mistaken and philosophically uninformed interpretation put forward in Rawls's Epistemology and Practice (2004). This converts Durkheim into a pragmatist, even a behaviourist, more or less reducing conscience to an epiphenomenon of sounds, movements, and socially generated raw emotions. She bypasses the key role of representations and symbols, while her emphasis on collective 'forces' ignores Durkheim's concern with power as puissance and with the creativity of an effervescent fusion of energies. Thus action is central to his account of the categories, but not in the terms offered by Rawls. For action involves the full range of the functions of conscience. And these come into play through the power of representations and symbols, as an integral part of a whole creative fusion of energies and consciences in the 'dynamogenics' of collective action.
Le programme de sociologie de la connaissance d'Halbwachs
mémoire à la « théorie de l'intelligence et des catégories » impulsée par Mauss et Durkheim 6 . À cette époque, Halbwachs a déjà depuis un moment commencé à travailler sur la mémoire qui, comme on sait, est pour lui un objet d'investigation privilégié, et
William L. McBride
In commenting on the three previous diverse and interesting papers above, I have decided to take the ‘category route’. The categories that I have chosen are praxis, stasis, and ethos. (I am attempting to maintain some consistency in my categories!)
Adeel Hamza and John Gannon
sociological approach. Three of his works have become especially prominent in this context – his essay on the gift (1925a, tr. 1954), his lectures on bodily techniques (1935, tr. 1973) and his paper on the person as a category of the human mind (1938, tr. 1979
Sketch of a Materialist Ethics
Translator : Marieke Mueller and Kate Kirkpatrick
origin of Marx’s categories (and the different subsequent readings thereof), in order to identify the way in which they are both determined by and in possession of the power to determine history. Critique requires the avoidance of an attitude that
The Two Hidden Categories of ‘La doctrine d'Émile Durkheim’
the ‘theory of intelligence and categories’ driven by Mauss and Durkheim. 5 At that time, Halbwachs had already started his work on memory, which, as we know, is for him a privileged object of investigation, and his main contribution to the sociology
The Rhetoric of Dutch Immigrant Integration Policy in 2011
Dana Rem and Des Gasper
, concepts, categories, and other aspects of rhetoric, we explore this key document. “Rhetoric” refers here to the practices of attempted persuasion of a public, in particular “the practice of civic communication” ( Kock and Villadsen 2017: 572–573 ), and to
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.
Since Kant, modern philosophy has reacted critically and most often dismissively to any theories or inquiries deemed “metaphysical.” The Critique of Pure Reason shows that although human beings naturally seek knowledge of things that are beyond the limits of all possible experience (i.e., metaphysical knowledge), the categories by means of which we are capable of knowledge are all restricted in their legitimate application to objects of possible experience.