Durkheim's Concept of Anomie: Some Observations*

Most interpretations of anornie emphasize the normative aspect. However, Durkheim viewed anomie as involving more than a lack of norms or a conflict of norms. Discussions in The Division of Labor in Society and Suicide show that according to Durkheim the primary threats to social solidarity in modern societies are weak or ineffective structural constraints on individualistic needs and desires. In modern industrialized societies the primary mode of social control is not a set of rules or norms, although they do have a cohesive function, but the development of solidary, interdependent social relationships among diverse individuals. Crucial in the development of solidary social relationships is the rate and nature of social change. For modern or modernizing societies the most important form of social change is industrialization. If industrialization is too rapid then the likelihood of social inequality, economic crises, and family disruption is greater. New and solidary forms of social relationships are not allowed to develop properly. This results in weak constraints on individualistic needs and desires that have been “excited” by the industrialization.     

Durkheim and the Homo Duplex: Anthropocentrism in Sociology

Previous analyses of anthropocentrism in sociological theory primarily attribute the origins of anthropocentrism in sociology to George Herbert Mead. This study addresses anthropocentrism in the influential works of David Émile Durkheim. At the core of Durkheim’s theory is his concept of the homo duplex, an inherent but tentative quality separating humans from all other animals. Durkheim uses the homo duplex as an ontological device, defining humanity as having the unique capacity to create and participate in the social. This collective process permits humans to transcend the profane, or what he observes as the immoral, passionate, animalistic individualism of nonhuman animals, into social solidarity: a realm generating morality and, ultimately, the sacred. This key distinction serves as the basis of all Durkheimian theory. This profound anthropocentrism becomes significant considering the degree of Durkheim’s influence on the field of sociology and the extent of anthropocentrism in sociology as a whole.     

Suicide and Homo Duplex an Interpretation of Durkheim's Typology of Suicide*

The four types of suicide that Durkheim distinguished are implicit in his concept of homo duplex and the view of socialization this entailed. The individual requires both repression of his passions and direction toward society; too much or too little of either of these two processes leads to suicide and each of the four types represents one type of such failure in socialization. Internal evidence from Suiciae is used to show that Durkheim did in fact derive the suicide typology from his view of man. From the standpoint of this interpretation, those by Parsons and Douglas and by commentators who equate the anomic and egoistic suicide types are reviewed and their misunderstandings noted. Finally, the interpretation given is used to shed light on other aspects of Durkheim's thought, especially some that are disputed in the secondary literature.     

Continuity and Change in Durkheim's Theory of Social Solidarity*

This paper examines the controversial question of whether the theory of social solidarity contained in The Division of Labor in Society remained crucial to Durkheim's thinking after the book's publication in 1893. It is argued that this theory is rooted in a number of assumptions concerning primitive social life, the boundaries between nature and culture, and human nature. An analysis of material written after 1902 shows that Durkheim revised his approach to these topics to such an extent that he appears to be in the process of constructing a new theoretical framework for the investigation of social solidarity. In both the early and the later theories, however, the models of primitive social behavior, though different, perform similar intellectual functions.     

Anomic suicide: A Durkheimian analysis of European normlessness

ABSTRACT

According to Durkheim (1897), periods of economic, social, or political change result in a state of anomie or normlessness. Anomic periods lead to deregulation of desires and suffering. Durkheim hypothesized that, as an expression of suffering, societies and groups experience an increase in suicide rates. This paper provides two formal tests of Durkheim’s (1897) theory of anomie - a behavioral aggregate analysis and an attitudinal individual-level analysis - on the backdrop of the 2008 economic crash. The first analysis assesses the relationship between unemployment and suicide in the European Union between 2000 and 2010. Results provide conditional support for Durkheim's theory: suicide rates increased following the crash and decreased once economic stability resumed in 2010 for males only. A second attitudinal analysis identified factors contributing to the gendered relationship between anomie and suicide. Results indicated that traditional Durkheimian regulatory mechanisms, such as marriage and divorce, contributed to the gender-specific results.     

Marital status,sex, and suicide: new longitudinal findings and Durkheim’s marital status propositions*

Abstract

The purpose of the paper was to use new longitudinal data to investigate the impact of marital status on suicide, and test Durkheim’s marital status propositions. Previous research found marital status was associated with suicide, but some studies neglected sex, most of the research was cross-sectional, and divorce and separated statuses were often combined. Data were obtained from the latest release of the U.S. National Longitudinal Mortality Study (NLMS), consisting of the largest U.S. sample of suicide victims, 2,013 out of 1.5 million persons. Proportional hazards and logistic regression models were fitted to the NLMS data based on follow-up from 1990 to 2011. Results showed that when combined, the divorced and separated were over 88% more likely to suicide than the married (ARR = 1.886, CI = 1.649, 2.156). When split, the divorced had suicide risk that was over 97% higher than that of the married (ARR = 1.973, CI = 1.711, 2.274). Separated individuals experienced suicide risk that was nearly 52% greater than that of the married (ARR = 1.515, CI = 1.130, 2.037). The Mountain and southern census divisions had higher suicide risks than New England. Discussion focused mainly on Durkheim’s theory of suicide.     

Revisiting sociology's first classic:The division of labor in society and its actuality

Durkheim's doctoral dissertation can justifiably be called sociology's first classic. Rereading it 100 years later enables us to see major domains of the contemporary world where its analysis remains, of actuality, heuristic or yet to be fully appreciated: for example, its themes of anomieas economic deregulation and corporatism as an institutional arrangement to deal with anomie.At the same time, Durkheim's discourse reflects its historical embeddedness, such as his discussion of the sexual division of labor, which needs to be reworked. A second feature of emergent contemporary social solidarity unforeseen by Durkheim (and the great majority of theorists of change) is what may be termed the return of mechanical solidarity.     

SOCIOECONOMIC STATUS AND RACIAL GROUP INTERESTS AMONG BLACK AMERICANS

ABSTRACT

This study assesses predictions from the dominant ideology thesis and theory of group interest concerning the relationship between socioeconomic status and racial solidarity across three domains of racial ideology. Findings from a local area sample (N = 184) in Cleveland, Ohio, provide considerable support for the theory of group interest. Racial solidarity indicators, such as the perception of discrimination, transcend individual socioeconomic status in constructing a group-based racial viewpoint. Conversely, traditional measures of class position, such as income and education, fail to induce attitudinal variation across the analyzed domains, namely causal attributions, racial politics, and attitudes toward interracial intimacy. In fact, the subjective social class measure, occupational prestige, tends to promote differences favorable to racial solidarity. These findings undermine the long-established conclusion that increased socioeconomic status exerts a conservatizing influence over racially/ethnically-specific attitudes. The implications shed light on the extent to which racial worldviews exist and directions for future research are mentioned.     

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.     

IS THERE SUCH A THING AS AN ONLINE HEALTH LIFESTYLE?

The purpose of this paper is to examine the use of the Internet for health-related purposes and whether this usage is part of larger pattern of health-promoting behaviors, or health lifestyle. Pierre Bourdieu's concept of habitus provides the key theoretical concept that links health lifestyle and the digital inequality framework to explain how social conditions (i.e. social status and quality of Internet access) influence attitudes and behaviors. Path analysis is used to examine the relationship between key endogenous variables on attitudes, health behavior, health status, and online health-related activities, while controlling for demographics and other factors. Data comes from the National Cancer Institute's 2007 Health Information National Trends Survey. The results demonstrate that online health behaviors can be usefully conceptualized as elements of health lifestyle. The combination of health lifestyle and digital inequality provides a broader theoretical framework that highlights the importance of social conditions to influence people's Internet habitus and routine health-promoting behaviors. The combination of health lifestyle and digital inequality provides a useful theoretical framework for future research investigating persistent social disparities in health and the potential for the growing reliance on information and communication technologies to contribute to socially patterned health outcomes.     

Theorizing the social: Émile Durkheim's theory of force and energy

This paper offers a new interpretation of Émile Durkheim's The Elementary Forms of Religious Life (1912) as the basis for reconsidering the Tarde–Durkheim debate of 1903 and the distinctions between a theory of social force and a theory of social assemblage. Resisting traditional interpretations of Durkheim's scientism, this essay traces how concepts of force and energy are centrally developed in Elementary Forms to draw new lines between epistemology to ontology for twentieth-century theory. I argue that Durkheim develops an ‘energetic epistemology’ that conceives of the human capacity for shared meaning as a product of invested energy in the form of continually enacted and evolving material practice, thought, and attention. According to Durkheim, when a member of a collective perceives a god or feels belief, he or she actually perceives the accumulated energy of on-going creation and maintenance of objects and ideas by members of a collective. Sacred objects, images, and ideas bear the trace of collective energy the more they are carefully crafted, maintained in spaces that are specially arranged, and written into behavioural codes. This reading of Durkheim allows us to consider him in a lineage of social constructivists and, particularly, in relation to Ludwik Fleck, who has been largely confined to different theoretical discussions when his contributions to sociology have been acknowledged at all. By reconsidering Durkheim, we have occasion to rethink his sociology and understand how he redrew the lines between thought and action, between epistemology and ontology, through the material framework of energy and force.     

A Postmodern Perspective on Black Suicides in the United States

Abstract

This paper offers an alternative explanation to the rationalist perspective of black suicides in the United States. It assumes a deconstructionist approach, offering the proposition that the social construction of reality in the black community is such that suicide among blacks occurs at a far greater number than their quantitative measures reveal.

The postmodern turn is far more interpretive in placing the reality of black suicide in context than the modernist language of Durkheim and others. The postmodern turn suggests that there is more to black suicides in the United States than meets the eye-more, in that the word, suicide, carries “traces” of other words and texts. Social workers, as enablers and facilitators, must grasp the significance of this social reconstruction if they are to have an impact upon the intertextual nature of black suicides.     

Durkheim'sdivision of labor in society

The source of social life, according to Durkheim, is the similitude of consciousnesses and the division of labor. The former is best evident among primitive societies where a mechanical solidarity, evidenced by repressive law, prevails; the latter in advanced societies where populations evidence greater dynamic density, and juridical rules define the nature and relations of functions. In combating individualism and basing the existence of societies on a consensus of parts, Durkheim refutes his positivistic emphasis which denies the relevance of ends to a scientific study of society. In his discussion of social ends is a latent anti-mechanistic trend. The theory of unilinear development is established on deficient ethnographic data. It assumes the absence of division of labor among primitive societies and of any mechanical solidarity among modern societies. Repressive and restitutive law Durkheim seeks to use as indexes of mechanical and organic solidarity, but he does not establish with any precision the perfect associations which he assumes obtain between his types of solidarity and of law.Reproduced from theAmerican Journal of Sociology, Vol. 40 (1934), pp. 319–328. (© 1934 by the University of Chicago. All rights reserved.)     

The Enhancement Imperative: The Evolutionary Neurophysiology of Durkheimian Solidarity

Durkheimian solidarity, especially in regard to religion, is reanalyzed in terms of recent developments in the neurosciences and evolution. Neurophysiological studies indicate that religious arousers can piggyback on reward circuitry established by natural selection for interpersonal attachments. This piggybacking is rooted in uneven evolutionary changes in cognitive capacities, emotional arousal capabilities, and preconscious screening rules for rewarding arousal release. Uneven development means that only a special class of enhanced arousers embedded in macro social structures can tap some of the reservoirs of expanded arousal release protected by these screening rules. It becomes imperative that part of collective social life offers these special arouser packages. Beginning with religion and inequality, the social construction of enhanced arousers leaves a trail across human history. However, this trail is not quite what Durkheim had in mind.     

Coalition-building and the forging of solidarity across difference and inequality

Diverse coalitions hold great potential for social movements, but they also face tremendous challenges. In this article, I review the literature on diverse alliances with a focus on how trust, commitment, and ultimately, solidarity can be developed and sustained across divides. The article begins by discussing the needs of diverse alliances to build trust and commitment, and the coalitional characteristics deemed vital for doing so, with a focus on shared neutral space, ongoing interaction, and social ties and bridgebuilders. Five coalitional processes and practices are identified and discussed that have been empirically found or theorized to be imperative for cultivating solidarity across difference and inequality. These processes include (a) uniting around shared principles while engaging difference; (b) acknowledging and managing inequalities; (c) making space for each other; (d) attention to managing conflicts; and (e) actions that confirm the shared commitments and negotiated identity. I conclude by evaluating the state of research on developing and sustaining alliances across divides.     

Can Workplace Democracy Transform Capitalist Society?: Durkheim and Burawoy Compared

This study makes a number of comparisons between the theories of Durkheim (1933) and Burawoy (1979) on the link between work and a just social order. These comparisons are used to speculate on the question, Can democratization of the labor process transform capitalist society? Several points of agreement and disagreement are discussed to advance our understanding of the societal effects of changes being introduced at the point of production. It is argued that both the organizational perspective of Durkheim and the political economy perspective of Burawoy agree that the worker as moral actor is the key to how work life will articulate with life in society. The question then becomes whether workers may be differentially involved as moral actors on the job and in society at large.     

Global development and precarity: a critical political analysis

ABSTRACT

Precarity as a concept has come to be conceived as a distinctive experience of neoliberal development, especially in the European context. The experience of precarity, according to some, has influenced efforts aimed at living otherwise from the precepts of neoliberal development. Yet, for others, precarity is producing a ‘new dangerous class’. However, despite different perspectives of the effects and implications of precarity, the analytical purchase and political utility of the concept has received insufficient attention. In this article, we hope to contribute to critical debates on the limitations of ‘precarity’ as a concept for critical political analysis. We argue that in the dominant use of precarity as an analytic of inequality, particular experiences are rendered as historical universals. Consequently, these (particular) experiences are disconnected from global social and political relations of inequality, while at the same time reinforcing a linear and reductionist conception of development. We demonstrate that the temporal scheme represented by the notion of the ‘age of post-Fordism’, which serves as a crucial marker of the explanatory framework of precarity (in Europe), actually misconstrues the politics of global development through inequalities. Moreover, the tendency to focus on subjectification as conditioning the formation of a ‘new’ dangerous class, entails far-reaching omissions of actual transnational political struggles against domination and inequality. Instead of precarity, a critical engagement with the politics of global development ought to be the subject of analysis for understanding contested relations of affluence, insecurity and inequality.     

Suicide and Religion: A Comparative Analysis

Abstract

Previous work on the relationship between religion and suicide has focused on the simple bivariate relationship and has failed to address the problem of the possible convergence between Catholicism and Protestantism in the underlying determinant of suicide, the degree of social integration. The present study explores the relationship more systematically through a series of multiple regression analyses. The lack of any significant relationship between the proportion Catholic and measures of the suicide rate supports the convergence hypothesis. In contrast, two control variables taken from other prominent theories of suicide have considerable explanatory power. Tests of Durkheim's theory of marital integration and suicide all confirm a significant relationship but one of a parabolic form. Finally, the paradigm connecting the level of industrialization to suicide is confirmed, but preliminary analysis of social mobility rates and suicide indicate that this relationship is more of a function of cultural heterogeneity produced by the modernization process than of increasing mobility rates.     

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.