a specific area in global intellectual history where recent research has been particularly productive. Each contributor focusses on a key turning point and a central author in the history of the Durkheimian school: Émile Durkheim and the political
Decolonising Durkheimian Conceptions of the International
Colonialism and Internationalism in the Durkheimian School during and after the Colonial Era
Grégoire Mallard and Jean Terrier
A Durkheimian Quest
William Watts Miller. A Durkheimian Quest: Solidarity and the Sacred. New York and Oxford: Berghahn Books, 2012, 275 pp.
‘Rates of Exchange’ Rather than Intellectual Exchanges
An Unknown Correspondence between Marcel Mauss and Victor Branford (1923–24) about the Franco-British Relationship in Interwar Sociology
sociologists in the interwar years. In these troubled times, Durkheimianism appeared shaky, in contrast with the activity of members of the Sociological Society, as testified to by the establishment, in 1920, of Leplay House and the Leplay House Press to
From Solidarity to Social Inclusion
The Political Transformations of Durkheimianism
The article begins with Pierre Rosanvallon's account of the mutations of 'Jacobin ideology' and the function of sociology in criticising this in France at the end of the nineteenth century. I suggest it was not Durkheim's intention simply to criticise a 'Jacobin' form of political ideology. Rather, it was to construct an affinity between sociological explanation and social facts, such that sociological discourse would appropriate the sphere of the political and take part, by so doing, in the constitution of a participative social democracy. I then touch on the post-mortem academicisation of Durkheim's work in France between the wars, to ask if the emergent Durkheimianism neutralised Durkheim's original socio-political intentions. This leads to a discussion of the resurgent domination of the discourse of politics in the 1960s, as manifested in Aron's critiques of Durkheim and in his defence of constitutional law at the beginning of the Fifth Republic, but also to an examination of Bourdieu's attempt to retrieve Durkheim's original orientation and to revive the political dynamism of social movements. I comment on the analysis, made in the 1970s by Bourdieu (and Boltanski), of the construction of the dominant postwar ideology in French politics, which includes their critique of 'planification' and of the work, amongst others, of Jacques Delors. They saw the language used by the newly dominant political managers as exploiting the sociological discourse of 'solidarity' and 'social exclusion', not to realize its intentions, but to reinforce their own control. I briefly consider the argument's implications for an analysis of European Commission social policy initiatives during the presidency of Delors, comment on the British Conservative government's objections in the 1980s and 1990s to the very use of this language, and ask if the Labour government's adoption of the discourse of 'social inclusion' in 1997 was indicative of either a political or a social agenda. Finally, I return to Rosanvallon and situate his work politically within the ideological debate of 1995 between him and Bourdieu. It is to conclude with the suggestion that Rosanvallon's apparent disinclination to recognize the importance of Durkheim's work is indicative of his present position-taking, which necessarily entails a suppression of Durkheim's real intentions.
A Durkheimian Account of Globalization
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.
From Neo-Kantianism to Durkheimian Sociology
Hermann Cohen and the Problem of Sacrifice
, or with the character of Durkheim's philosophy, 2 but with the question of how the Durkheimians approached the specific problem of attributing a collective conceptual order to the phenomena they analysed, given the problems of circularity and under
Should the Sociological Analysis of Art Festivals Be Neo-Durkheimian?
Durkheim's Aesthetics: A Neglected Argument? For quite some time now, Durkheimian sociology has been viewed as paying scant attention to art. Indeed, one can imagine that Durkheim was too busy establishing the fundamentals of his discipline to indulge in the more recreational aspects of social life. Sociologists build theories and consider serious topics (e.g. capital, division of labour, rationality and so on) and do not give extra-time to what's happening after the working day. If we look at indices and textbooks, this lack of interest is obvious. The upgrading of culture as a central feature of sociological investigation is a rather recent phenomenon (Alexander 2003, Fabiani 1993). In many ways this has to do with the emergence of cultural industries, which forced sociologists to analyze, first in a very critical manner, social changes brought about by the mass consumption of symbolic commodities. Today the sociology of art and culture has moved from the periphery to the centre. In France in particular, these topics have been taken up so as to renew theories and build intellectual reputations. Durkheim, of course, never planned to draw up any sociological aesthetics, as Bourdieu attempted to do in Distinction (1979). Although from today's perspective Bourdieu's book may be considered as a partial failure, one cannot deny the panache and inventiveness it involved, largely based as it was upon the recognition of the high sociological significance of cultural and artistic matters. Bourdieu's interest in art and literature was central from the very beginning of his career, and one of his first attempts to define the concept of field (champ) appeared in a paper devoted to literature (Bourdieu 1967). Things are obviously very different with Durkheim.
Society, Morality, Embodiment
Tracing Durkheim's Legacy
Sondra L. Hausner
This issue of Durkheimian Studies presents the collective efforts of the participants of a workshop held in late 2017, the centenary anniversary of Émile Durkheim's death, at the University of Oxford. The workshop was called ‘Why Did Durkheim
Simonetta Falasca-Zamponi and Robert Parkin
Alexander Riley, W. S. F. Pickering and William Watts Miller (eds.). Durkheim, the Durkheimians and the Arts . New York and Oxford: Berghahn, 2013, 320 pp. Review by Simonetta Falasca-Zamponi In 1987, Marcel Fournier published a