Collective conscience emile durkheim
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Collective conscience refers to the shared beliefs, sentiments, understandings, norms and beliefs of individuals within a society. It forms a system that is greater than any individual conscience. According to Durkheim, collective conscience is realized through individual consciences but exists independently with a life of its own. It is what binds members of a society together by providing a common perspective. Durkheim argued that traditional societies had stronger collective consciences than modern societies.
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EMILE DURKHEIM(1858-1917)EMILE DURKHEIM(.docx
EMILE DURKHEIM
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EMILE DURKHEIM
(1858-1917)
I. Biography
Born April 15, 1958 in Epinal, France
Jewish, came from a long line of rabbis
Studies Talmud; rejects religion as outmoded but recognizes the role is plays in creating solidarity in society and in regulating people
EMILE DURKHEIM
Biography, Cont’d
Eventually becomes agnostic and decides on a secular career
Later studies religion from an agnostic perspective
Maintains ties to his family and religious community, despite agnosticism
1879-- Enters Ecole Normale Superieur in Paris (a very prestigious college)
Becomes interested in a scientific approach to studying society
–Goes against the philosophical approach of the college and the times
EMILE DURKHEIM
Biography, Cont’d
1882–graduates Ecole Normale Superieur
Because his ideas differ from the dominant ways of thinking about society in France at the time, he can’t find a job
1885–Moves to Germany to further his studies in the scientific method and how to use it to study society
1887–Returns to Bordeaux, France and is appointed Head of Courses on Teaching and the Social Sciences, effectively becoming Chair of the first Sociology Department in France.
Advocates the use of scientific method to study and develop better teaching methods
EMILE DURKHEIM
Biography, Cont’d
1887–Marries Louise Dreyfus, later has one son, Andre and one daughter, Marie.
1893–Publishes The Division of Labor in Society
1895–Publishes The Rules of Sociological Method
1897–Publishes Suicide: A Study in Sociology
1899–Establishes France’s first sociological journal, L’Annee Sociologique
EMILE DURKHEIM
Biography, Cont’d
1902–Appointed Charge du Cours (Head of Courses) at the Sorbonne
1906–Made a Full Professor, appointed Chair of the department Science of Education and Sociology at the Sorbonne
1912–Published The Elementary Forms of Religious Life
1916–Son Andre is killed on the Belgian front in WWI
1917–Suffered a stroke and several months later died
EMILE DURKHEIM
II. Major Contributions to Sociology
Considered by many to be the founder of sociology
Established a positivist scientific method in sociology
Established sociology as an academic discipline
His work continues to be followed by scholars interested in deviance, crime, family, education, and religion
Seeks to understand what holds society together and how.
EMILE DURKHEIM
III. Biographical and Historical Influences
A. Religious influences:
Jewish, lived in Alsace-Lorraine region of France;
early in his life Jews were tolerated;
later, in 1870s, France entered the Franco-Prussian War, when Napoleon III invaded Prussia & lost,
Jews were scapegoated & persecuted
--Durkheim becomes interested in in-group solidarity and the conditions under which it becomes stronger
EMILE DURKHEIM
III. Biographical and Historical Influences, cont’d
B. Political--the political unrest in France during his lifetime led Durkheim .
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The Case Study Method in Social Inquiry1
ROBERT E. STAKE
University of Illinois, Urbana-Champaign
It is widely believed that case studies
are useful in the study of human affairs
because they are down-to-earth and
attention-holding but that they are not a
suitable basis for generalization. In this
paper, I claim that case studies will
often be the preferred method of re-
search because they may be epistemo-
logically in harmony with the reader's
experience and thus to that person a
natural basis for generalization.
Experience. We expect an inquiry to
be carried out so that certain audiences
will benefit — not just to swell the
archives, but to help persons toward
further understandings. If the readers of
our reports are the persons who popu-
late our houses, schools, governments,
and industries; and if we are to help
them understand social problems and
social programs, we must perceive and
communicate (see Bohm, 1974; Schon,
1977) in a way that accommodates their
present understandings.2 Those people
have arrived at their understandings
mostly through direct and vicarious ex-
perience.
And those readers who are most
learned and specialized in their disci-
plines are little different. Though they
write and talk with special languages,
their own understandings of human af-
fairs are for the most part attained and
amended through personal experience.
I believe that it is reasonable to con-
clude that one of the more effective
means of adding to understanding for
all readers will be by approximating
through the words and illustrations of
our reports, the natural experience ac-
quired in ordinary personal involve-
ment.
At the turn of the century, German
philosopher Wilhelm Dilthey (1910)
claimed that more objective and "sci-
entific" studies did not do the best job
of acquainting man with himself.
Only from his actions, his fixed ut-
terances, his effects upon others, can
man learn about himself; thus he
learns to know himself only by the
round-about way of understanding.
What we once were, how we de-
veloped and became what we are, we
learn from the way in which we
acted, the plans which we once
adopted, the way in which we made
ourselves felt in our vocation, from
old dead letters, from judgments on
which were spoken long ago.. '. .we
understand ourselves and others only
when we transfer our own lived ex-
perience into every kind of expres-
sion of our own and other people's
lives.
He distinguished between the human
studies and other kinds of studies.
The human studies are thus founded
on this relation between lived experi-
ence, expression, and' understand-
ing. Here for the first time we reach a
quite clear criterion by which the de-
limitation of the human studies can
be definitively carried out. A study
belongs to the human studies only if
its object becomes accessible to us
through the attitude which is founded
on the relation between life, expres-
sion, and understand.
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Collective conscience emile durkheim
- 2. four different types of non material social facts — morality, collective conscience, collective representations, and social currents Collective conscience In French the word conscience means both consciousness and moral conscience Collective means taken as a whole. Collective conscience is a consciousness shared by plurality of individuals
- 3. The totality of beliefs and sentiments common to average citizens of the same society forms a determinate system which has its own life; one may call it the collective or common conscience. . . . It is, thus, an entirely different thing from particular consciences, although it can be realized only through them Durkheim s definition of collective conscience
- 4. Points from the definition 1. Collective conscience as occurring throughout a given society 2. Collective conscience as being independent and capable of determining social facts 3. Its being realized through individual consciousness Collective consciousness refers to the general structure of shared understandings, norms, and beliefs It is therefore an all embracing and amorphous concept
- 5. Durkheim employed this concept to argue that “primitive” societies had a stronger collective conscience—that is, more shared understandings, norms, and beliefs—than modern societies.
- 6. REFERENCE SOCIOLOGICAL THEORY BY GEORGE RITZER