Agoraساحة مفتوحة للفكر

إميل دوركايم

1858–1917

مدخل أولتبسيط مقصود – واللمحة تقول أكثر

المجتمع واقع قائم بذاته يشكّل الأفراد، وحين تنهار قواعده المشتركة يفقد الناس بوصلتهم.

التموضع

علم الاجتماع والنظرية الاجتماعية · أوروبا الغربية · المجتمع والتاريخ, الدين

جعل علم الاجتماع تخصصًا قائمًا بذاته: الوقائع الاجتماعية تُعامل كأشياء؛ وتتماسك المجتمعات بتضامن آلي أو عضوي، ويهددها الأنوميا، وهي فيما تقدّسه إنما تعبد نفسها.

الأفكار الرئيسة

  • الواقعة الاجتماعية
  • التضامن الآلي والعضوي
  • الأنوميا (اللامعيارية)
  • الوعي الجمعي
  • المقدس والدنيوي

التلاميذ: مارسيل موس, طه حسين

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التأثير

تأثّر بـ 6

  • مونتسكيو

    تأثّر بـ ✓

    In his Latin thesis (1892) Durkheim credited Montesquieu with seeing that social institutions form a system and vary with the type of society, a step towards social science. É. Durkheim, Quid Secundatus politicae scientiae instituendae contulerit (1892), in Montesquieu et Rousseau, précurseurs de la sociologie (1953); SEP “Montesquieu”

    التوثيق: مسجّل أيضًا في Wikidata · Wikidata · InPhO

    مونتسكيو › 1689–1755

  • جان جاك روسو

    تأثّر بـ

    In lectures on the Social Contract (printed 1918) Durkheim read Rousseau’s general will as anticipating his view of society as a moral reality above individuals. É. Durkheim, “Le Contrat social de Rousseau”, Revue de métaphysique et de morale 25 (1918), in Montesquieu et Rousseau, précurseurs de la sociologie (1953); SEP “Jean Jacques Rousseau”

    التوثيق: مسودة بالذكاء الاصطناعي

    جان جاك روسو › 1712–1778

  • إيمانويل كانط

    تأثّر بـ

    Durkheim gave Kant’s categories a social origin: time, space and causality derive from collective life, above all religion (Les formes élémentaires de la vie religieuse, 1912). É. Durkheim, Les formes élémentaires de la vie religieuse (1912), introduction; S. Lukes, Émile Durkheim: His Life and Work (1973)

    التوثيق: مسودة بالذكاء الاصطناعي

    إيمانويل كانط › 1724–1804

  • هنري دو سان سيمون

    تأثّر بـ

    In lectures on socialism (1895–96, printed 1928) Durkheim called Saint-Simon the true originator of positivism and sociology, taking up his call for moral regulation of industrial society. É. Durkheim, Le Socialisme, ed. M. Mauss (1928); S. Lukes, Émile Durkheim: His Life and Work (1973)

    التوثيق: مسودة بالذكاء الاصطناعي

    هنري دو سان سيمون › 1760–1825

  • أوغست كونت

    تأثّر بـ ✓

    Durkheim took over Comte’s positive science of society but rejected the law of three stages as philosophy of history, not science (Les règles de la méthode sociologique, 1895). É. Durkheim, Les règles de la méthode sociologique (1895); A. Comte, Cours de philosophie positive (1830–42); S. Lukes, Émile Durkheim: His Life and Work (1973); SEP “Auguste Comte”

    التوثيق: مسجّل أيضًا في Wikidata · Wikidata

    أوغست كونت › 1798–1857

  • غوستاف فون شمولر

    تأثّر بـ مختلف عليها

    Durkheim’s 1887 survey of German moral science discusses Schmoller’s work among those of the German ethical economists; the text of the survey was not read. Durkheim, “La science positive de la morale en Allemagne”, Revue philosophique 24 (1887); Wikisource, appendix to Deploige/Durkheim, Le conflit de la morale et de la sociologie (1912), names Schmoller among those he analysed – survey text itself not read

    التوثيق: مسودة بالذكاء الاصطناعي

    غوستاف فون شمولر › 1838–1917

أثّر في 12

  • مارسيل موس علّم

    علّم ✓

    Mauss, Durkheim’s nephew, studied philosophy in Bordeaux under his guidance; Durkheim steered him towards the study of religion, and they wrote ‘De quelques formes primitives de classification’ together (1903). M. Fournier, Marcel Mauss (1994); É. Durkheim & M. Mauss, “De quelques formes primitives de classification”, L’Année sociologique 6 (1903)

    التوثيق: مسجّل أيضًا في Wikidata · Wikidata

    مارسيل موس › 1872–1950

  • كلود ليفي ستروس

    أثّر في ✓

    Lévi-Strauss continued Durkheim and Mauss’s study of primitive classification (1903) but explained classifications by the structure of the human mind rather than of society (La pensée sauvage, 1962). C. Lévi-Strauss, “French Sociology”, in G. Gurvitch and W. E. Moore (eds.), Twentieth Century Sociology (1945); La pensée sauvage (1962); É. Durkheim and M. Mauss, “De quelques formes primitives de classification”, Année sociologique 6 (1903)

    التوثيق: مسجّل أيضًا في Wikidata · Wikidata · InPhO

    كلود ليفي ستروس › 1908–2009

  • ماري دوغلاس

    أثّر في ✓

    Douglas built on Durkheim: pollution ideas protect a social system of classification (Purity and Danger, 1966), and institutions shape what members classify and remember (How Institutions Think, 1986). M. Douglas, Purity and Danger (1966); How Institutions Think (1986); É. Durkheim, Les formes élémentaires de la vie religieuse (1912)

    التوثيق: مسجّل أيضًا في Wikidata · Wikidata

    ماري دوغلاس › 1921–2007

  • يورغن هابرماس

    أثّر في ✓

    Habermas developed from Durkheim’s sociology of religion the thesis of a ‘linguistification of the sacred’, in which ritual authority passes into communicative agreement (Theory of Communicative Action, 1981). J. Habermas, Theorie des kommunikativen Handelns (1981), vol. II; É. Durkheim, Les formes élémentaires de la vie religieuse (1912); SEP “Jürgen Habermas”

    التوثيق: مسجّل أيضًا في Wikidata · Wikidata · InPhO

    يورغن هابرماس › 1929–2026

  • بيير بورديو

    أثّر في ✓

    Bourdieu extended Durkheim and Mauss’s thesis on the social origin of classification schemes (1903) to the schemes of taste through which classes classify and are classified (Distinction, 1979). P. Bourdieu, La Distinction (1979), conclusion “Classes et classements”; É. Durkheim and M. Mauss, “De quelques formes primitives de classification”, L’Année sociologique 6 (1903)

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    بيير بورديو › 1930–2002

  • أنتوني غيدنز

    أثّر في ✓

    Giddens read Durkheim, beside Marx and Weber, as a theorist of industrial society and its division of labour (Capitalism and Modern Social Theory, 1971; Durkheim, 1978). A. Giddens, Capitalism and Modern Social Theory (1971); Émile Durkheim: Selected Writings (ed., 1972); Durkheim (1978)

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    أنتوني غيدنز › وُلد 1938

عرض الكل (12)عرض أقل
  • طه حسين علّم

    علّم

    Taha Hussein studied at the Sorbonne from 1915; Durkheim supervised part of his doctoral thesis on the social philosophy of Ibn Khaldun before his death in November 1917. UNESCO-IBE, “Taha Hussein (1889–1973)”, Prospects (Thinkers on Education); TDV İslâm Ansiklopedisi, “Tâhâ Hüseyin”

    التوثيق: مسودة بالذكاء الاصطناعي

    طه حسين › 1889–1973

  • تالكوت بارسونز

    أثّر في

    Parsons read Durkheim as moving from positivism to a voluntaristic theory of action in which internalised shared norms constitute social order (The Structure of Social Action, 1937). T. Parsons, The Structure of Social Action (1937), part II; H. Joas and W. Knöbl, Sozialtheorie (2004)

    التوثيق: مسودة بالذكاء الاصطناعي

    تالكوت بارسونز › 1902–1979

  • روبرت كيه ميرتون

    أثّر في

    Merton reworked Durkheim’s concept of anomie as a strain between culturally prescribed goals and the legitimate means available to reach them (‘Social Structure and Anomie’, 1938). R. K. Merton, “Social Structure and Anomie”, American Sociological Review 3 (1938); É. Durkheim, Le suicide (1897)

    التوثيق: مسودة بالذكاء الاصطناعي

    روبرت كيه ميرتون › 1910–2003

  • إرفنغ غوفمان

    أثّر في

    Goffman applied Durkheim’s notion of the sacred to everyday encounters: the self is honoured in small rituals of deference and demeanour (Interaction Ritual, 1967). E. Goffman, “The Nature of Deference and Demeanor”, American Anthropologist 58 (1956), in Interaction Ritual (1967); É. Durkheim, Les formes élémentaires de la vie religieuse (1912)

    التوثيق: مسودة بالذكاء الاصطناعي

    إرفنغ غوفمان › 1922–1982

  • توماس لوكمان

    أثّر في

    Against a church-centred sociology of religion, Luckmann took up Durkheim’s functional view of religion as what binds individuals into a social order of meaning (The Invisible Religion, 1967). T. Luckmann, Das Problem der Religion in der modernen Gesellschaft (1963); The Invisible Religion (1967)

    التوثيق: مسودة بالذكاء الاصطناعي

    توماس لوكمان › 1927–2016

  • بيتر بيرغر

    أثّر في

    In The Sacred Canopy (1967) Berger used Durkheim’s concepts of the sacred and of anomie: religion shields the socially constructed order, the nomos, against the terror of anomy. P. L. Berger, The Sacred Canopy: Elements of a Sociological Theory of Religion (1967); É. Durkheim, Les formes élémentaires de la vie religieuse (1912)

    التوثيق: مسودة بالذكاء الاصطناعي

    بيتر بيرغر › 1929–2017

النقد

انتقده 1

  • إيفانز بريتشارد

    انتقده

    Evans-Pritchard objected that Durkheim built his theory of religion on doubtful Australian ethnography and reduced the sacred to society worshipping itself (Theories of Primitive Religion, 1965). E. E. Evans-Pritchard, Theories of Primitive Religion (1965), ch. 3

    التوثيق: مسودة بالذكاء الاصطناعي

    إيفانز بريتشارد › 1902–1973

ينتقد 5

  • هربرت سبنسر

    انتقد

    Durkheim argued against Spencer that industrial society cannot rest on free contracts alone, since every contract presupposes non-contractual social rules (The Division of Labour in Society, 1893, I.7). É. Durkheim, De la division du travail social (1893), Book I, ch. 7

    التوثيق: مسودة بالذكاء الاصطناعي

    هربرت سبنسر › 1820–1903

  • فيلهلم فونت تأثّر بـ

    تأثّر بـ ✓

    During his study year in Germany (1885–86) Durkheim visited Wundt in Leipzig and took the project of an empirical science of morals from the German tradition he found there. Durkheim, “La science positive de la morale en Allemagne”, Revue philosophique 24 (1887), Wundt section; secondary reports on the study year (Berlin, Marburg, Leipzig)

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    انتقد

    In his 1887 survey Durkheim criticised the position Wundt takes in the Ethik. Durkheim 1887 (Wundt section, Gallica scan of the Revue philosophique, seen in part); R. T. Hall (tr.), Durkheim, Ethics and the Sociology of Morals (1993)

    التوثيق: مسودة بالذكاء الاصطناعي

    فيلهلم فونت › 1832–1920

  • غابرييل تارد

    انتقد

    Durkheim rejected Tarde’s explanation of social life by imitation between individuals, insisting on social facts that are external and constraining (Rules, 1895; Suicide, 1897, I.4). É. Durkheim, Les règles de la méthode sociologique (1895), ch. 1; Le suicide (1897), Book I, ch. 4

    التوثيق: مسودة بالذكاء الاصطناعي

    غابرييل تارد › 1843–1904

  • فرديناند تونيز

    انتقد

    Reviewing Gemeinschaft und Gesellschaft (1889), Durkheim objected that modern society is no less natural and organic than community, not a mere mechanical aggregate held together by the state. É. Durkheim, review of F. Tönnies, Gemeinschaft und Gesellschaft, Revue philosophique 27 (1889)

    التوثيق: مسودة بالذكاء الاصطناعي

    فرديناند تونيز › 1855–1936

  • جورج سيمل

    انتقد

    Durkheim objected that Simmel’s formal sociology separates the forms of association from their content too vaguely to found a science (‘La sociologie et son domaine scientifique’, 1900). É. Durkheim, “La sociologia ed il suo dominio scientifico”, Rivista italiana di sociologia 4 (1900)

    التوثيق: مسودة بالذكاء الاصطناعي

    جورج سيمل › 1858–1918

الأعمال

الموقف

Durkheim insisted that society is a reality of its own, not just the sum of individuals. Social facts – laws, morals, language, religious practices – exist outside the individual and constrain him, and must be studied “as things”, objectively (The Rules of Sociological Method, 1895). In The Division of Labour in Society he distinguished two forms of social cohesion: mechanical solidarity, the bond of likeness in small societies with a strong collective consciousness and repressive law, and organic solidarity, the bond of difference in societies held together by the division of labour and by restitutive law such as contract. Rapid change can produce anomie, a state without guiding norms. Even the most private act shows the social: Suicide (1897) found rates that varied with social integration and regulation and distinguished egoistic, altruistic and anomic suicide. In The Elementary Forms of Religious Life (1912), drawing on reports of Australian totemism, he defined religion by the division between sacred and profane and argued that in its rites a society worships itself, renewed in moments of “collective effervescence”. Critics later faulted his functionalism and his reliance on second-hand ethnography; anthropology, structuralism and Bourdieu built on him.

الحياة والسياق

Émile Durkheim was born in 1858 in Épinal in Lorraine into a family of rabbis and studied at the École normale supérieure in Paris. After teaching philosophy at lycées and a study visit to German universities in 1885–86, he taught social science and education in Bordeaux from 1887, where in 1896 he founded the journal L’Année sociologique (first volume 1898); his doctoral thesis of 1893 was The Division of Labour in Society. During the Dreyfus affair he defended the Dreyfusards in “Individualism and the Intellectuals” (1898). From 1902 he taught at the Sorbonne, where he trained a school of collaborators, among them his nephew Marcel Mauss. The death of his son André on the Balkan front in the First World War broke him; he died in Paris in 1917.

أعمال رئيسة أخرى

  • The Division of Labour in Society (1893)
  • The Rules of Sociological Method (1895)
  • Suicide (1897)
  • Individualism and the Intellectuals (1898)
  • Primitive Classification (with Marcel Mauss, 1903)
  • The Elementary Forms of Religious Life (1912)
  • Sociology and Philosophy (essays of 1898–1911, published 1924)
  • Moral Education (lectures of 1902–03, published 1925)
  • Professional Ethics and Civic Morals (lectures, published 1950)

يرد في

المصادر: Wikipedia · Wikidata

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