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Emile Durkheim: Work
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With the publication of his reports on German academic life, Durkheim became recognized at the age of twenty-nine as a promising figure in the social sciences and in social philosophy. In addition to his German studies, he had already published a number of critical articles, including reviews of the work of the German-language sociologists Gumplowicz and Schaeffle, and the French social philosopher Fouille. It was not surprising, therefore, that he was appointed to the staff of the University of Bordeaux in 1887. What was surprising... was that at the instigation of Louis Liard, the Director of Higher Education at the Ministry of Public Education, a social science course was created for him at the Faculty of Letters at that university. This was the first time a French university opened its doors to this previously tabooed subject. Only a decade earlier, the furious examiners at the Faculty of Letters of Paris had forced the sociologist Alfred Espinas, a future colleague of Durkheim at Bordeaux, to suppress the introduction to his thesis because he refused to delete the name of Auguste Comte from its pages!
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This is the only collection of Durkheim’s writings to draw upon the whole body of his work. Many of the texts in the book are here translated for the first time. Dr Giddens takes his selections from a wide variety of sources and includes a number of items from untranslated writings in the Revue Philosophique, Annee Sociologique and from L’evolution p'edagogue en France. Selections from previously translated writings have been checked against the originals and amended or re-translated where necessary. Dr Giddens arranges his selections thematically rather than chronologically. However, extracts from all phases of Durkheim’s intellectual career are represented, giving the date of their first publication, which makes the evolution of his thought easily traceable.
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Bellah argues that although Durkheim is often regarded as an ahistorical theorist, history is actually central to Durkheim's work. "Almost all of [Durkheim's] own researches draw heavily from historical and ethnological sources and are in fact organized in an historical framework" (p.448). Bellah shows that Durkheim believed "history is a primary field of sociological research and that structural-functional theory provides the variables for an adequate theory of social change" (p.460).
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Durkheim coined the term "anomie," and shed light on the inner workings of society that his predecessors had overlooked. He showed that all the aspects of human society work together much like the parts of a machine, and this concept is referred to today as sociological functionalism. This idea of functionalism--societal organization playing the major role in the lives of humans--has become the very paradigm of most sociological study today.
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This dissertation is an exegetical work, and attempts to unpack the Criminology of Emile Durkheim. It is divided into six chapters, five of which are expository, the sixth critical. It begins with a look - in overview - at Durkheim`s philosophy and how it underpins his theories of crime and punishment (chap.1).
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Both terms are for Durkheim different sides of the same coin and are essentially the same moral principle. Durkheim’s work bears scrutiny and discussion because his theory represented a thorough development of his premises to achieve his pedagogical goals. One does not have to agree with Durkheim to find value in an examination of his work. Few academics have been so ruthless in the development of their moral theories, and an examination of Durkheim gives greater insight into the related theories of Kant and Schopenhauer. Even for the sake of brevity, we must not be pragmatic in our use of definitions and equate terms that are thought to be favorable such as altruism and self-sacrifice with “good” or “being nice.” Durkheim equated self-sacrifice and altruism with morality in essence, but always kept his definitions clear: for him altruism was the violent and voluntary act of self-destruction for no personal benefit (Durkheim 1995b: 29) whereas what people thought was “the good” or desirable would vary from society to society and person to person (Durkheim & Wilson 1981: 1064 ; Durkheim 1974a: 40). Altruism was not kindness or charity, and self-sacrifice was not the act of helping a particular person for that person’s own sake.
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