Durkheim Essay Questions

Durkheim Essay Questions-86
Nor does he emphasize quite as much as I would or Taylor would the continuing centrality of Nation as a “predominant idea” in the United States, but who can doubt that, especially among the educated classes, Self has become a powerful focus.

Nor does he emphasize quite as much as I would or Taylor would the continuing centrality of Nation as a “predominant idea” in the United States, but who can doubt that, especially among the educated classes, Self has become a powerful focus.

And in his critique of American pragmatism, mainly the work of William James, which was coming into vogue in France in the early twentieth century, Durkheim condemned pragmatism for not meeting the standards of “clear and distinct ideas” of French thought descending from Descartes.

Nonetheless if one looks at the substance of Durkheim’s religion of the individual, particularly in comparison with any other nationalism of the time, particularly American nationalism with its strong emphasis on Americans as the chosen people, it is remarkably resonant with the substance, not only of expressive individualism as found in what Robert Wuthnow speaks of as the “seekers,” as opposed to the “dwellers,” but also with the substance of what has come to be known as the human rights regime and which provides the ideology for many NGOs and international social movements such as environmentalism, feminism and anti-economic globalization.

Delbanco organizes his small book, , into three chapters entitled God, Nation, and Self.

These he sees, using Emersonian terminology, as “predominant ideas” which have successively organized our culture and our society, providing a context of meaning which can bring hope and stave off melancholy.

We know how central the distinction between secularity 1, 2 and 3 is.

Another tripartite typology that does not map onto this primary one but raises important questions in itself is the distinction between paleo-Durkheimian, neo-Durkheimian, and post-Durkheimian social forms.And indeed Durkheim’s thought is particularly resonant with tendencies abroad in the world today.He tempers his strong emphasis on human rights with a deep concern for human sympathy and human communion. You can use this password for unlimited period and you can share it with your friends! Once you place your order you will receive an email with the password.That is to say that Durkheim’s form of what Taylor calls neo-Durkheimianism, that is a fusion of faith and nation, is almost devoid of any particularism.Now the French are notoriously famous for thinking that their form of universalism is universalism itself and Durkheim himself engaged to some degree in French chauvinism when he wrote an anti-German pamphlet during World War I in which he compared the universal ideals of France, which stood for civilization itself, with the narrow particularism of German nationalism, elevating the German nation above all others.So I would suggest that Durkheim is a marginal case, on the borderline between what Taylor calls neo- and post-Durkheimianism. Durkheim never imagined that his religion of the individual would be post-Durkheimian in the sense that it would be an ideology for individuals without any larger social membership.For him the religion of the individual or the religion of humanity really did involve membership in humanity as such—France might be an exemplar, but it could never be the only expression of this genuinely universal faith.The first thing to realize is that Taylor is viewing Durkheim in this typology as a historically situated observer, and only secondarily as a theorist.That is fine with me and works well with Taylor’s conception of the paleo-Durkheimian and neo-Durkheimian social forms.

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