社会观与人性论:涂尔干社会整合范式的前提预设

18、19世纪的法国社会呈现出一盘散沙的原子化状态,为此,保守主义与激进的马克思主义都主张对当前的资本主义制度及其意识形态进行根本性的批判与改革;与之相反,涂尔干从自己的社会观与人性论出发提出以理性化的世俗道德重建法国社会的道德体系。     

试析涂尔干的社会学研究方法——以《宗教生活的基本形式》为例

社会学作为一门独立的学科 ,其研究对象和研究方法在其创始人孔德那里并不明确。只有到涂尔干的《社会学研究方法论》问世以后 ,这个问题才得以解决。但应该如何选择研究对象、界定研究概念、运用具体的研究方法 ,涂尔干在《宗教生活的基本形式》一书中给出了很好的答案。他的这些研究方法奠定了西方社会学方法论的基础。今天社会学的研究方法已经有了长足的发展 ,个案法、观察法、实验法、历史法、比较法、定性法、定量法等等早已运用于社会学研究的各个领域 ,但这些方法无一不是以包括涂尔干等人的方法论为基础发展起来的     

在关联与无涉之间--关于社会学研究方法的再思考

价值立场的问题一直是社会科学研究中重要而又容易引起争议的问题,社会学作为一门独立的学科有其自身的一套研究方法,同时也涉及到遵循何种价值立场的问题.从经典的社会学家那里我们可以获得这样的启发,在研究社会现象时我们总是带有一定的目的或者说价值兴趣,但在研究过程中则应该努力做到价值无涉,还原事实本身.     

两种情感概念：涂尔干与柏格森的情感理论比较--兼论二者对情感人类学的启示

涂尔干的消极情感理论触及了情感人类学的根本议题,即个体情感和集体情感的关系问题,同时铺陈出情感人类学的核心议题,即个体情感如何对抗集体情感的问题。柏格森的积极情感化解了这类二元论问题,有利于我们重新思考情感人类学理论的进一步发展。     

涂尔干道德社会学方法、内容及启示

鉴于涂尔干的道德社会学对处于转型期的中国具有借鉴意义,结合相关资料分析了涂尔干道德社会学的方法和内容。分析认为,涂尔干提倡道德科学,希望遵循严格的方法建构基于不同主体的实在道德;在其道德体系中贯穿着对职业群体的重视,体现了涂尔干介于社会主义与自由主义之间社群主义的思想,也体现了其借助职业伦理应对社会失范的思路。分析结果表明,虽然涂尔干的道德社会学对转型期的中国具有一定借鉴意义,但是人们应避免＂学西＂中的＂问题错位＂。     

The positive science of ethics in France: German influences onDe la division du travail social

What was Durkheim doing—in the sense of an intended social action—in writing De la Division du travail social? At least a part of the answer is that Durkheim's project was linguistic—i.e., he was attempting to replace an outworn vocabulary of Cartesian metaphysics with a more Germanic lexicon—one in which simplicity gave way to complexity, the abstract to the concrete, the ideal to the real, deduction to induction, rationalism to empiricism, and so on. To some extent, this was motivated by the superiority—widely acknowledged among intellectuals of the Third Republic—of German science and Protestant scientific education. But an additional motivation was Durkheim's belief that only a real, concrete entity—society as a “thing” (chose)—could provide an object worthy of the veneration of the “new man” of the Republic. Durkheim's attempt to construct a science of social facts was therefore itself subsidiary to another, “higher” purpose—i.e., the construction of a moral authority (real, concrete, complex) adequate to the needs of the Third French Republic. Rather than an end in itself, Durkheim's sociology should thus be seen as a means to other ends—i.e., the “construction” of a particular kind of “fact”—within a specific social and historical context.     

The Elementary Forms of Place and Their Transformations: A Durkheimian Model

Due to the fragmentary nature of research findings and conceptual models, the Durkheimian legacy remains undervalued in contemporary spatial theory. The paper addresses this neglect by proposing a unified Durkheimian model of place which can be applied to case history and comparative analyses. It draws together the fragmented insights of Durkheimian theory to characterize four elementary forms of place: sacred, profane, liminal and mundane. These place/space identities are maintained and transformed through rituals and narratives which depend upon contingent human actions for their sustenance. The paper concludes with an extended case study which deploys the model to explain the changing meanings of the site of the Bastille (Paris, France) over the past two centuries.     

Durkheim and realism

This article examines Durkheim's relationship to realism. I argue that there is enough prima facie evidence of realist commitments in his work that our task should be to consider what kind of realist Durkheim was. I discuss, first of all, Durkheim's epistemics and follow that analysis with a discussion of metaphysical realism in his texts. The first part of the paper covers a wide range of his work; the second part focuses primarily on The Elementary Forms of Religious Life. In a final concluding section, I go on to consider how his epistemic arguments and his philosophical realism might work together to support important parts of his general sociology. Realism is not often brought to bear on Durkheim's work. When it has been, Durkheim has been identified as a naïve realist. These interpretations of Durkheim do not recognize the sophistication of contemporary realism, which does not reduce to naïve representationalism. This paper will sort out Durkheim's realist commitments in his texts, and in light of the variety of realisms consistent with “sophisticated” (that is, non-naïve) realism.     

Social cognition and the origin of concepts in Durkheim's sociology of knowledge

This paper re-examines a key feature of Emile Durkheim's sociology of knowledge from a critical realist perspective. It is argued that Durkheim's attempt to establish a social basis for the categories in The Elementary Forms of Religious Life should be understood along ontological rather than epistemological lines. This brings to light new problems with the argument which, however, can be brought fruitfully into contact with the more recent social psychological literature on collective intentionality. This yields insights into future lines of inquiry into social cognition and theories of human conceptualizing capacities.