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Prenant appui sur Les formes élémentaires de la vie religieuse, ce mémoire s'intéresse à la nature et au fonctionnement de l'âme humaine par le biais du concept homo duplex. Esquissé dans l'œuvre de 1912, le syntagme est utilisé dans le cadre d'articles parus en 1913 et 1914. Émile Durkheim y précise aussi le caractère essentiel de toute religion : la vertu dynamogénique. Mettant en scène les composantes collective et individuelle de l'âme, le dualisme durkheimien affirme l'existence de deux systèmes d'états de conscience et de leur interaction. Un premier chapitre a pour objectif de suivre Durkheim dans le cheminement intellectuel qui le conduit à l'utilisation du concept homo duplex. Le second chapitre, aussi fidèle à la production de l'auteur, cherche à donner toute son extension à la notion d'individualisme. Y sont distinguées les unes des autres quatre formes d'individualisme, dont une qui peut être considérée comme typiquement durkheimienne. L'objectif de la démarche est de démontrer que, dans les dernières années de sa vie et dans ses efforts pour élaborer une science des faits moraux, ce fondateur de la sociologie française aurait mis d'avant le concept homo duplex afin d'introduire ses contemporains à une ontologie suggérant une morale individuelle qui va au-delà de la pensée kantienne. Accordant une attention particulière à l'étude de la composante individuelle de l'âme et considérant qu'une confusion à la fois sémantique et conceptuelle peut subsister entre différents types d'individualismes, nous nous proposons de répondre à une question principale : qu'est-ce qui caractérise l'individualisme durkheimien? ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Durkheim, individualisme, homo duplex, néocriticisme, morale.

The problem of this research was to compare the ideas of Emile Durkheim and Max Weber concerning the relationship between society and religion. The primary sources for the study were The Elementary Forms of the Religious Life by Durkheim and The Protestant Ethic and the Spirit of Capitalism and The Sociology of Religion by Weber. An effort was made to establish similarities and differences in the views of the two theorists concerning (1) religious influences on social life and, conversely, (2) social influences on religion.

Thesis (M.A.)--York University, 2005. Graduate Programme in Psychology. / Typescript. Includes bibliographical references (leaves 111-123). Also available on the Internet. MODE OF ACCESS via web browser by entering the following URL: http://gateway.proquest.com/openurl?url%5Fver=Z39.88-2004&res%5Fdat=xri:pqdiss &rft_val_fmt=info:ofi/fmt:kev:mtx:dissertation&rft_dat=xri:pqdiss:MR11786

Made available in DSpace on 2014-06-11T19:23:36Z (GMT). No. of bitstreams: 0 Previous issue date: 2012-06-01Bitstream added on 2014-06-13T19:47:25Z : No. of bitstreams: 1 ferreira_lm_me_mar.pdf: 542129 bytes, checksum: bfe0a2f7b1f116da253a9dd672306727 (MD5) / Esta dissertação possui dois objetivos fundamentais, quais sejam, analisar as condições subjetivas do progresso científico em Sociologia, por meio do conceito de obstáculo epistemológico e aplicar esse conceito a certos postulados da Sociologia de Émile Durkheim tendo como pano de fundo sua obra Da divisão do Trabalho Social (1999). Nossa ideia central é que Sociologia deve superar certos obstáculos. Tais quais, sua concepção de homem, considerado apenas em seu âmbito moral e as explicações do social pelo social. Os quais frente à atualidade de questões como as problemáticas sócio-ambientais tem se apresentado insuficientes para a formação de um novo espírito científico em Sociologia. Na medida em que desconsideram a relação do homem com a natureza / This dissertation has two main objectives namely to analyze the subjective conditions of scientific progress in Sociology, through the concept of epistemological obstacle and apply this concept to certain postulates of the sociology of Emile Durkheim as background with his work The Division of Labor social (1999). Our central idea is that sociology must overcome certain obstacles. As such, his conception of man, considered solely in its scope moral and social explanations of the social. The front of the current which issues such as social and environmental issues has appeared insufficient for the formation of a new scientific spirit in Sociology. To the extent that disregard the relationship between man and nature

5 v. (xliv, 1314 p.) A print copy of this title is available through the UO Libraries under the call numbers: KNIGHT HV6545.D84M3 / Few have perceived that Durkheim entertained two distinct schemas of anomie and egoisme in his classic Suicide. I shall demonstrate that Durkheim shifted on his analytical axes from the notion that the absence of moral discipline generates modern suicides, to the more significant insight that anomie and egoisme are generated by the presence of extreme modern cultural sanctions. Absence/presence, too little/ too much--these are the key analytical axes around which Durkheim's two schemas of suicide revolved. Resting on his image of human nature (homo duplex) as inherently egoistic and insatiable, the first schema concerns the absence of legitimate moral constraint over the pre-social ego in the modern transitional crisis. The second schema, which shifted the original burden of insatiability from the organic half of human nature to modern culture, concerns the presence of cultural sanctions which absolutize individualism and d.rives for "progress and perfection." Only selected parts of the first schema have been perceived and pursued so far by sociologists. In the second schema, all four suicidal types are seen as the "exaggerated or deflected forms of virtues." Both anomie and egoisme proceed from common sources; they differ in their prime mode of expression .. Anomie is active; egoisme passive. When extreme individualism and drives for "progress and perfection" are turned against the external world, we see anomie--the "infinity of desires'--and the collapse of the will in frustration, as seen in suicides in the economic arena. This ethos,is supported by what I shall call the "Anglo Utilitarian Cultural Tradition." Further, when these twin sanctions for absolute individualism and legitimate insatiability are turned inward against the self, we witness egoisme--the "infinity of dreams'--and the collapse of the will and imagination in frustration and exhaustion seen in suicides of artists, poets, and intellectuals. This ethos of angst and the "journey into the interior," in which suicide becomes a vocation, is sanctioned by what I shall call the "Romantic-Idealistic Cultural Tradition." Finally, these ironic and destructive outcomes of some of our highest aspirations are then linked with Weber's work in the sociology of religion and culture. As an "infinity of desires" sanctioned by a dominant modern cultural tradition, anomie is interpreted as the secularized outcome of Protestant "inner-light," "inner-worldly asceticism." As an "infinity of dreams" sanctioned by another dominant contemporary cultural tradition, egoisme is interpreted as the secularized outcome of Protestant "inner-light," "inner-worldly mysticism." These twin expressions of our highest callings and heroic ideals are chronic forms of the "moral anarchy" and "diseases of the infinite" plaguing the modern world. Durkheim's moral philosophy of "human finitude" and health as the "golden mean,'" lead us to recognize, then, that when our virtues are pushed to extremes, they also become, ironically, our special vices. / Adviser: G. Benton Johnson

The present study utilises a Durkheimian approach to study alcohol in society and education, centrally drawing on the sociological works of Emile Durkheim and those of the neo-Durkheimian sociologist, Stjepan Mestrovic. Durkheim�s sociological concepts and commentary, and Mestrovic�s perspective, refashioned, is applied to the present context, of which alcohol is a part. The arument to be advanced, is that in the Durkheimian sense, societal and educational alcohol issues, as part of wider social change, are in a state of excessive anomie and egoism caused by neoliberal philosophy, policy and practice. Mostly, the theory of James M. Buchanan will be drawn upon as standing for neoliberalism. Mestrovic�s interpretation of Durkheim in the light of his view of the indirect influence of Arthur Schopenhauer on Durkheim, particularly with regard to Schopenhauer�s view of will and representation, provides a fresh reading of Durkheim�s work. Mestrovic�s adaptations challenge the received view of Durkheim as a functionalist, and Enlightenment positivist interested in social order. This is explained by noting Mestrovic�s application of those adaptations to some of Durkheim�s central concepts, and, Mestrovic�s identification of the contemporary relevance of Durkheim, culminating in what Mestrovic calls postemotionalism. Mestrovic�s Shopenhauerian Durkheimianism, and Durkheim, can be critiqued from the perspectives of a number of commentators, poststructuralism and, Jennifer Lehmann�s critical structuralism with regard to issues of particularly gender, but also culture, as well as for exhibiting essentialist and liberal strains. Buchanan is also liberal and essentialist, but differently to Durkheim, holds to an economic, individualistic and clearly positivist view of society and education. By comparison with Durkheimianism, however, Buchanan�s perspective is a good representative example of true neoliberalism. Durkheim in particular, is rendered as a liberal - by comparison to Buchanan, a very social democratic liberal thinker, but one still in need of further adaptations over and above those made by Mestrovic for a Durkheimianism relevant to contemporary issues of gender and culture with regard to policy and practice in society and education where alcohol is concerned. Mestrovic�s perspective and Durkheim�s concepts, when modified by way of discussed and synthesised supplementary, high-modern and poststructural, post-Freudian feminist, and semiological, radical theories of gender and culture, is relevant for studying society and education. The application of Durkheimian perspectives, so rendered, means that various issues related to alcohol such as, alcohol and other addictions and dysfunctions, gendered drinking, gendered family relations, alcohol use and abuse, media advertising, research studies philosophies, culture, local and global markets, as well as legislation, can be seen in an alternative way. Following Durkheimian perspectives means that education can be contextualised accordingly. Educational governance, professionalism, teacher training and curriculum reform policies and programmes related and specific to alcohol education, can be interpreted in alternative ways to those currently accepted. Durkheimian perspectives on society and education: highlight the damage caused and the conservatism entailed by neoliberal philosophy, policy and practice, and; provide alternatives to the current societal situation, as well as the current drug education market in Aotearoa/New Zealand.

La théorie sociologique a subi, dans les 40 premières années de l'institutionnalisation de cette discipline, une inflexion la détournant d'une des questions théoriques qui avaient suscité sa fondation: celle de la possibilité d'une explication de la pérennité de l'organisation de la société qui ne soit pas fondée sur la théorie libérale classique de l'individu rationnel. Si cet aspect du projet sociologique a d'abord été directement confronté, ce n'est pas par le biais d'une argumentation étoffée et de critiques percutantes qu'il a finalement été neutralisé mais plutôt par son omission puis par sa négation. Pour démontrer ce processus menant à la neutralisation d'un problème fondamental de la sociologie classique, j'ai choisi d'examiner la réception des travaux d'un de ceux qui l'a abordé le plus ouvertement, le fondateur français de la sociologie, Émile Durkheim. Les travaux de Durkheim et de son école, au même titre que ceux de Marx, se présentent comme des idéaux types de l'effort théorique visant à présenter l'organisation sociale comme autre chose que le résultat des aptitudes et actions des individus qui y participent c'est-à-dire comme des formes de réalisme social. En ce sens, la réception de leurs thèses est un excellent indicateur de la position des différents sociologues sur la possibilité, voire la pertinence, d'une telle tentative. En étudiant les textes de réception des écrits durkheimiens produits en France, en Angleterre et aux États-Unis entre 1893 et 1939, j'ai pu retracer d'abord les oppositions directes au "réalisme social" durkheimien puis les omissions de cet aspect de sa pensée qui ont fini par déboucher sur un travestissement -une périodisation -de cette dernière. Il ressort de cette étude que le réalisme social, qu'il soit identifié comme "chosisme", "ontologisme", "matérialisme", "négation de la psychologie" ou relégué au statut de "période" de la pensée durkheimienne, reste le même au-delà des formes changeantes de la critique.

The present study utilises a Durkheimian approach to study alcohol in society and education, centrally drawing on the sociological works of Emile Durkheim and those of the neo-Durkheimian sociologist, Stjepan Mestrovic. Durkheim�s sociological concepts and commentary, and Mestrovic�s perspective, refashioned, is applied to the present context, of which alcohol is a part. The arument to be advanced, is that in the Durkheimian sense, societal and educational alcohol issues, as part of wider social change, are in a state of excessive anomie and egoism caused by neoliberal philosophy, policy and practice. Mostly, the theory of James M. Buchanan will be drawn upon as standing for neoliberalism. Mestrovic�s interpretation of Durkheim in the light of his view of the indirect influence of Arthur Schopenhauer on Durkheim, particularly with regard to Schopenhauer�s view of will and representation, provides a fresh reading of Durkheim�s work. Mestrovic�s adaptations challenge the received view of Durkheim as a functionalist, and Enlightenment positivist interested in social order. This is explained by noting Mestrovic�s application of those adaptations to some of Durkheim�s central concepts, and, Mestrovic�s identification of the contemporary relevance of Durkheim, culminating in what Mestrovic calls postemotionalism. Mestrovic�s Shopenhauerian Durkheimianism, and Durkheim, can be critiqued from the perspectives of a number of commentators, poststructuralism and, Jennifer Lehmann�s critical structuralism with regard to issues of particularly gender, but also culture, as well as for exhibiting essentialist and liberal strains. Buchanan is also liberal and essentialist, but differently to Durkheim, holds to an economic, individualistic and clearly positivist view of society and education. By comparison with Durkheimianism, however, Buchanan�s perspective is a good representative example of true neoliberalism. Durkheim in particular, is rendered as a liberal - by comparison to Buchanan, a very social democratic liberal thinker, but one still in need of further adaptations over and above those made by Mestrovic for a Durkheimianism relevant to contemporary issues of gender and culture with regard to policy and practice in society and education where alcohol is concerned. Mestrovic�s perspective and Durkheim�s concepts, when modified by way of discussed and synthesised supplementary, high-modern and poststructural, post-Freudian feminist, and semiological, radical theories of gender and culture, is relevant for studying society and education. The application of Durkheimian perspectives, so rendered, means that various issues related to alcohol such as, alcohol and other addictions and dysfunctions, gendered drinking, gendered family relations, alcohol use and abuse, media advertising, research studies philosophies, culture, local and global markets, as well as legislation, can be seen in an alternative way. Following Durkheimian perspectives means that education can be contextualised accordingly. Educational governance, professionalism, teacher training and curriculum reform policies and programmes related and specific to alcohol education, can be interpreted in alternative ways to those currently accepted. Durkheimian perspectives on society and education: highlight the damage caused and the conservatism entailed by neoliberal philosophy, policy and practice, and; provide alternatives to the current societal situation, as well as the current drug education market in Aotearoa/New Zealand.