Durkheim's Response to Spencer: An Essay Toward Historicism in the Historiography of Sociology*

Merton has made an important distinction between the “history” any “systematics” of sociological theory, and outlined the valuable functions of the former. Most histories of sociology, however, have been “presetist” or “Whiggish” in perspective; we propose an “historicist” alternative. Within this perspective, Durkheim's response to Spencer is analyzed in three areas: (1) the relation between “individual” and “society;” (2) evolution and social change; and (3) the scope and method of sociology. In these areas, Durkheim's critical style reveals a repetitive theme which is termed “inversion.” The essay concludes by re-affirming Merton's distinction and urging that the “historicist” perspective is the most valid and useful approach to the history of sociology.     

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.     

Durkheim on Religion and Moral Community in Modernity*

Durkheim's theory of religion is approached from the perspective of his lifelong concern with the question of meaning and moral order in modern society. This emphasis naturally leads to a consideration of wider themes informing Durkheim's sociology of religion than are usually found in analyses focusing exclusively on his treatment of primitive religion in The Elementary Forms of Religious Life (1964). Durkheim sees as the distinguishing feature of modernity the progressive emancipation of the individual from traditional sources of influence. The evolution toward greater individuation, culminating in the “cult of the individual” or “religion of humanity,” is set by Durkheim within the context of the role of collective ideals in promoting social change and in the maintenance of moral order. Religion, the major symbolic expression of societal wide ideals, is identified as the key variable which enables Durkheim to reconcile the competing demands of individuals for freedom with the interests of society in collective welfare.     

Emotion,Rationality, and Everyday Life in the Sociology of Emile Durkheim

Durkheim's emphasis on the role of emotion in social life has been influential in the development of the sociology of emotions. Others have analyzed Durkheim's distinctly social conception of reason and rationality. However, the interconnections between “emotion” and “reason” in his thinking have seldom been directly and systematically addressed. These interconnections deserve further explication and development, particularly as they apply to the level of language and action—i.e., “practical reason”—in everyday life. Seeing the collective emotional basis of “social facts,” in general, and “logic,” “reason,” and the basic “categories of the understanding,” in particular, opens up new applications for Durkheim's broader theoretical framework.     

Reconsidering Durkheim's Assessment of Tarde: Formalizing a Tardian Theory of Imitation,Contagion, and Suicide Suggestion

Emile Durkheim summarily rejected Gabriel Tarde's imitation thesis, arguing that sociology need only concern itself with social suicide rates. Over a century later, a burgeoning body of suicide research has challenged Durkheim's claim to a general theory of suicide as 4 decades worth of evidence has firmly established that (1) there is a positive association between the publicization of celebrity suicides and a spike in the aggregate suicide rate, (2) some social environments are conducive to epidemic‐like outbreaks of suicides, and (3) suicidal ideas or behavior spreads to some individuals exposed to a personal role model's suicidal behavior—for example, a friend or family member. Revisiting Tarde, the article examines why Tarde's theory deserves renewed attention, elucidates what he meant by imitation, and then formalizes his “laws” into testable theses, while suggesting future research questions that would advance the study of suicide, as well as other pathologies. Each “law” is elaborated by considering advances in contemporary social psychology as well as in light of its ability to supplement Durkheim's theory in explaining the “outlier” cases.     

Telling Others How You Live—Refining Goffman's Stigma Theory Through an Analysis of Housing Strugglers in a Homeowner Nation

This article revisits Goffman's stigma theory from the perspective of housing studies. We elaborate on Goffman's approach by exploring how housing tenure can work as a proxy for moral character. We interviewed twenty‐seven people who are excluded from access to homeownership in two cities in Norway, which is a “homeowner nation.” These individuals are unable to enter the dominant “homeowner class” for different reasons, including drug‐dependency, mental illness, refugee background, low socioeconomic status; thus, they must access housing through other tenures; private renting or social housing. To many of them, housing becomes a stigma, in Goffman terms, an “undesired differentness.” Social housing is known to carry stigma in Norway. It was thus a paradox, that those with the softest differentness—private rental—were most likely to practice (Goffman:) “information control” over their housing situation. Goffman's theoretical apparatus, and his distinction between the discreditable and the discredited in particular, helped us make this paradox comprehensible. Through this analysis, refinements to Goffman's theory were discovered. We suggest that “multiple stigmas,” which was not seen clearly by Goffman himself, should be a key notion in stigma studies. We use this notion to distinguish between possible sub‐types to the discredited‐discreditable distinction.     

The Dialectic of Pronouns: A Critical Assessment of the Folk-Urban Tradition in Sociology

Abstract

This article challenges the folk-urban evolutionary tradition that is exemplified by Toennies' Gemeinschaft und Gesellschaft and supported by Durkheim's concepts of mechanical and organic solidarity. I argue that the relationship between these dichotomous concepts is essentially dialectical. Hence, in modern industrial systems, Gemeinschaft (the thesis, symbolized by the pronoun “I”) and Gesellschaft (the antithesis, symbolized by “we”) ultimately transform into a qualitatively different system (the synthesis, symbolized by “they”). I conclude by briefly reassessing the contributions of Durkheim and Toennies to modern sociology.     

Durkheim and The Structure of Social Action*

The analysis of Durkheim in The Structure of Social Action is integral to Parsons's discussion of the utilitarian-positivist tradition and the emergence of a voluntaristic theory of action from it. The four “stages” of theoretical argument in Durkheim can be related directly to the four defining elements of the “utilitarian dilemma,” namely empiricism, rationality, atomism, and the randomness of ends. The most questionable aspect of Parsons's argument is the alleged stubbornness of Durkheim's empiricism. On the other hand, much of the criticism of Parsons's argument, by Pope in particular, although also by Scott and Warner, Is either misdirected or itself questionable. The development and conclusions of Durkheim's moral sociology are as Parsons claims, and form a viable basis for a non-positivist theory of action.     

René Maunier (1915), Les idées sociologiques d’un philosophe arabe/The sociological ideas of an Arab philosopher in the 14th century

René Maunier (1887-1951) is usually considered to be the “founder” of “colonial sociology” in France. Much closer to the anthropologist Marcel Mauss than to the latter's uncle, Emile Durkheim, Maunier's academic career was largely connected to Arab countries like Egypt, and Algeria in particular, where he would teach for more than twenty years. Maunier's inclusion of Ibn Khaldûn into the history of sociology needs to be understood in line with the fact that at the time this article was published, the young Egyptian student Taha Hussein was beginning a thesis in France under the joint supervision of Durkheim and of the orientalist Paul Casanova. Defended in January 1918, three months after Durkheim's death, it was entitled Etude analytique et critique de la philosophie sociale d'Ibn Khaldoun (Analytic and critical study of Ibn Khaldoun's social philosophy).     

Chrysalid Goffman: A Note on “Some Characteristics of Response to Depicted Experience”

Goffman's first substantial sociological work, his M.A. thesis entitled “Some Characteristics of Response to Depicted Experience,” has hitherto escaped critical commentary. Inspection of the thesis yields insights into the early development of Goffman's sociology. It shows that Goffman's later dismissal of positivistic and experimental approaches, his suspicion of interview methods, and his valorization of observational data have their origins in his research experiences in late 1940s Chicago while he worked toward his first graduate degree. The thesis fails to deliver the findings promised by the approved thesis proposal but succeeds as a demonstration of Goffman's methodological acuity.     

Ritual Power in Interaction*

Research (by a self-styled participant observer) into two fashions of persons—nurses and punks—lends unexpected significance to the ritual “frame” as this appears in Erving Goffman's thought. A new concept that was only implicit in Goffman's ritual frame is demanded by the research experiences. This is “ritual power.” Ritual power, especially when it is strong, is like “presence” or “possession”, and it may well exert a major claim on interactants' consciousnesses (whether the interactants are displaying it or appreciating it). Of course, it must follow that verbal forms which try to define ritual power will do so the more powerfully the more they arrest the reader's attention. So it may not be a good idea to use sociological rhetoric of any sort to suggest that punks and nurses are exemplary referents of “ritual power”, but this last possibility is only latent in what follows.     

Toward A Renewed Sociological Jurisprudence: From Roscoe Pound to Herbert Blumer and Beyond

This article, based on the Distinguished Lecture presented on August 21, 2001, at the annual meeting of the Society for the Study of Symbolic Interaction in Anaheim, California, proposes a synthesis of Herbert Blumer's macrosociological perspective on the race question with Roscoe Pound's philosophy and science of law (i.e., his so‐called sociological jurisprudence), Joseph Tussman's and Jacobus tenBroek's juridical methodology, and Philip Selznick's sociology of responsive law. The compound so produced will help to establish a foundation for a praxiological sociology of American constitutional law. The article focuses on the problem of legislative‐made “classifications” and their relations to the legitimate public purposes entailed in the enactment of statutes, laws, and decrees. Such classifications become problematic when they are said to be “underinclusive,” “over‐inclusive,” or both in seeking to effect their aims. Strategic research sites for this issue are racial and ethnic classifications that single out one or a limited cluster of racial or ethnic groups for special benefits (“affirmative action”) or restitution (“reparations”). Calling for a reinvigoration of Pound's pragmatic approach to sociological jurisprudence, I show how Blumer's analysis of the “color line”—when seen in relation to the original intent of the makers of the Thirteenth, Fourteenth, and Fifteenth post‐Civil War Amendments to the U.S. Constitution and, using Tussman's and tenBroek's showing of how such categorizations might be both methodically evaluated and applied to the challenged classifications—provides grounds for reconsidering whether the latter are instances of “reverse discrimination” and, hence, violations of the constitutional requirement of “equal protection of the law.” The science of law is a science of social engineering having to do with that part of the whole field which may be achieved by the ordering of human relations through the action of politically organized society. —Roscoe Pound, Justice According to Law We did not hold it necessary to wait for nature to put a canal across the Isthmus of Panama, and we shall not much longer hold it necessary to wait for nature to dig the legal canals that will give security to neglected human interests which clamor for recognition and protection. —Roscoe Pound, “Juristic Problems of National Progress”     

Searching for the Starting Points of Scientific Inquiry: Durkheim's Rules of Sociological Method and Schopenhauer's Philosophy*

Durkheim's methodological classic is frequently read from Kantian, positivistic, or other Enlightenment contexts despite the fact that Durkheim criticizes these doctrines. Durkheim also tends to be read as a deductive analyst. Using Schopenhauer's philosophy as an alternative starting point in reading the Rules, it is demonstrated that Schopenhauer and Durkheim agree that perceptual, inductive knowledge of “things” is superior to conceptual, deductive knowledge; that causal explanations are merely phenomenal; and that the one, well-designed experiment is sufficient for the establishment of scientific laws. Durkheim's distinction between the normal and the pathological is also addressed in this context. The implications of Durkheim's focus on induction are discussed with regard to its similarity to the works of Claude Bernard, Florian Znaniecki, and Max Weber, as well as current epistemological crises in sociology.     

Three Ecologies: Urban Metabolism and the Society‐Nature Opposition

This article is an intellectual history of two enduring binaries—society‐nature and city‐countryside—and their co‐identification, told through evolving uses of the concept of “urban metabolism.” After recounting the emergence of the modern society‐nature opposition in the separation of town and country under early industrial capitalism, I interpret “three ecologies”—successive periods of urban metabolism research spanning three disciplines within the social sciences. The first is the human ecology of the Chicago School, which treated the city as an ecosystem in analogy to external, natural ecosystems. The second is industrial ecology: materials‐flow analyses of cities that conceptualize external nature as the source of urban metabolism's raw materials and the destination for its social wastes. The third is urban political ecology, a reconceptualization of the city as a product of diverse socio‐natural flows. By analyzing these three traditions in succession, I demonstrate both the efficacy and the limits to Catton and Dunlap's distinction between a “human exemptionalist paradigm” and a “new ecological paradigm” in sociology.     

Believing Not Seeing: A Blind Phenomenology of Sexed Bodies

Vision plays a privileged role in social interaction and the construction of intersubjective reality. Given that one of sociology's tasks is to problematize the taken for granted, research that examines rarely foregrounded non‐visual modes of sensory perception is a powerful resource. This article draws on twenty‐seven interviews that explore blind people's perceptions of male and female bodies. I highlight several distinctive features of non‐visual sex attribution (salience, speed, and diachronicity), and argue that conceptions of sex as “self‐evident” primarily reflect visual perception. These findings suggest the need to explore the sociology of perception as a new approach to the sociology of the body, and more broadly highlight the role of sensory perception in the social construction of reality.     

Durkheim,Schopenhauer and the Relationship Between Goals and Means: Reversing the Assumptions in the Parsonian Theory of Rational Action*

Scholars have approached Durkheim's thought primarily from the starting point that he was a positivist. Although Schopenhauer's philosophy is not generally invoked in Durkheim's work, it appears that Schopenhauer's philosophy supplanted Comte's positivism at the turn of the century and that Durkheim was enamored with Schopenhauer's philosophy. In this essay Schopenhauer's influence upon Durkheim is traced, and the implications of this influence are discussed in terms of their effect upon sociology. By applying this starting point to Durkheim's thought and the Parsonian-Mertonian goals-means schema, it is demonstrated that Durkheim, like Schopenhauer, assumed the opposite of the Enlightenment belief that human reason could dominate passion. Implications for interpreting Durkheim's work are also discussed.     

Cooling the Mother Out: Revisiting and Revising Goffman's Account

This article revisits Erving Goffman's important yet neglected metaphor of “cooling the mark out.” Drawing on a study of mothers whose child has Down's syndrome, I explore the value of Goffman's work for capturing how mothers interpret their child's diagnosis as a loss and rectify this breach by constructing an acceptance of their new situation. The mothers' accounts highlight how Goffman's contentions can be enriched by acknowledging the gendered, temporal, and public character of a loss. This article, thus, can be read both as a celebration and critical revision of his theoretical contribution.     

Queers in the Line of Fire: Goffman's Stigma Revisited

Using data from in‐depth interviews with young queer people, this article proposes revisions for four areas of Goffman's classic work, Stigma. Interviews reveal a situation between complete acceptance of queer identity and outright hostility, which I term “being in the line of fire,” and three strategies participants use to manage their identity in this situation. Unlike classical identity management, this project considers how their “double consciousness” allows them to respond to stigmatizing situations while remaining insulated from the negative appraisals of others. Instead, they orient toward educating the stigmatizer, minimizing interaction by tailoring their identity, or disengaging. I use these strategies to demonstrate that identity management theory does not properly consider possible responses to hostile reactions, the diversity of stigmatized groups, Goffman's so‐called sympathetic others, or different frames of reference on stigmatized attributes. Orienting to the point of view of the marginalized, this article demonstrates how one manages an accepted identity when one is in the line of fire.     

Postmodern Swing Dance and Secondary Adjustment: Identity as Process

In this article, the author describes activities of strategic consumption that members of a postmodern swing dance scene utilized to construct identity. He deploys Goffman's category of “contained secondary adjustment” for describing social interactions that are moments of purposeful resistance designed to usurp (while also being lodged within) organizational and/or institutional claims and constraints for identity and self. Specifically, the article describes swing dancers' presentations of unique selves, thrift store shopping, tavern socializing, and swing dancing. Swing dancers utilized these secondary adjustments to resist the dictates of corporate‐driven and mass‐mediated claims and constraints for “mainstream” consumer identities. These secondary adjustments add up to an “identity distancing,” which is the individual's and/or group's purposeful distancing and separation from other identities or groups associated with popular culture. Describing the swing dancers' secondary adjustments reaffirms the symbolic interactionist stance that identity construction is a durable social interactional process.     

Sociology of Humor and a Critical Dramaturgy

Goffman's analytic framework can provide tools useful for a critical theory of modern society. While commentators have remarked on Goffman's apparent technical neutrality, a sociology of humor can help reveal his critical thrust. Using a latent content analysis, we demonstrate how several frames found in Jerry Seinfeld's humor are both dramaturgical and covertly critical. We use these themes to illuminate the critical analyses of modern social life provided by Goffman's method.