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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.

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.

Orientador: Valquiria G. Domingues Leão Rego / Tese (doutorado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciencias Humanas / Made available in DSpace on 2018-08-07T08:20:44Z (GMT). No. of bitstreams: 1 Queiroz_JoseBenevides_D.pdf: 4325281 bytes, checksum: 53789a1a90dc6df393733271bcbb7f22 (MD5) Previous issue date: 2006 / Resumo: Em sua obra, Durkheim nunca estudou especificamente a economia. Esta e o pensamento econômico só apareceram como pano de fundo ou foram mencionadas en passant. Contudo, isto não o impediu de elaborar análises sobre o estado da economia de sua época e nem muito menos apontar soluções para a mesma. A presente tese tem como objetivo sistematizar e desvelar o pensamento econômico do sociólogo francês, bem como analisar a validade de suas propostas para superar o estado de anomia em que a economia se encontrava. Para isto, partiu-se da hipótese de que, com sua reflexão, Durkheim buscou (re)moralizar a economia / Abstract: ln his work, Durkheim never studied the economy specifically. This economy and the economic thought only appeared as a backdrop or were mentioned en passant. However, that did not stop him from elaborating analyses on the state of the economy of his time or from pointing solutions to it. The present thesis aims to systematize and show the French sociologist's economical thought, as well as to analyze that validity of his proposals to overcome the state of anomie in which the economy was. For that, one assumes that with his reflection, Durkheim sought to (re)moralize the economy / Doutorado / Doutor em Ciências Sociais

Orientador: Renato José Pinto Ortiz / Dissertação (mestrado) - Universidade Estadual de Campinas, Instituto de Filosofia e Ciências Humanas / Made available in DSpace on 2018-08-27T08:03:38Z (GMT). No. of bitstreams: 1 Fabien_Jean_M.pdf: 2466415 bytes, checksum: 8f9d1833468fcd9073853dec6d9dcae8 (MD5) Previous issue date: 2015 / Resumo: Esse trabalho tem como objetivo comparar Durkheim e Weber, os quais representam figuras emblemáticas nos estudos das sociedades ocidentais modernas, na tentativa de aproximar suas teorias sociológicas à religião. Procuramos destacar, a partir dos estudos epistemológicos e metodológicos deles, alguns elementos que podem nos levar a destacar pontos convergentes e divergentes, tentando explorá-los para ressaltar certa aproximação. Para tanto, no primeiro capítulo expomos uma comparação entre religião e magia, levando em conta noções como sacrifício, culto e rito. Essa comparação tem como objetivo mostrar, de um lado, que em Durkheim ambas são fenômenos sociais e que, por outro lado, em Weber a religião se revela mais racional do que a magia, considerada como uma atividade irracional. Portanto, esse capítulo seria uma articulação em torno da natureza social e racional da religião em relação à natureza social e irracional da magia. Já no segundo capítulo buscamos entender melhor, segundo as concepções durkheimiana e weberiana, o sentido da relação que o indivíduo mantém com os seres espirituais objetos de culto, como Alma, Deus e Espírito, para então delimitar o papel desempenhado pelo sagrado na socialização. Por fim, no terceiro capítulo retomamos o debate, ao mesmo tempo velho e atual, sobre as relações complexas entre religião e política. Nesse sentido, mostramos como em Durkheim o caráter indiferenciado desses dois elementos se incorpora e se funde no conceito de religião civil, enquanto em Weber sua diferenciação mais ou menos radical nos leva à sua sociologia da dominação. Com isso buscamos analisar até que ponto a religião e a política podem se influenciar e interagir reciprocamente, mesmo quando elas se opõem. Dessa forma, esse estudo comparativo trata de alguns temas comuns a Durkheim e Weber, mas essencialmente importantes para a sociologia da religião / Abstract: This work, pursuing a very ambitious goal to compare Durkheim and Weber, try to reconcile the two theories of the sociology of religion as they represent the leading figures in the advent of modern Western societies. It seeks to highlight, starting from their epistemological and methodological studies, elements that show us what is convergent and divergent, while trying to exploit them to find an approximation. In order to develop this idea, in the first chapter there is a comparison between religion and magic, taking into account concepts such as sacrifice, worship and ritual. The objective of this comparison is, on one hand, to show that both in Durkheim are a social phenomenon, and, on the other hand, in Weber religion is more rational than the magic considered as an irrational activity. So, this chapter is a joint around the social and rational nature of religion in relation to social and irrational nature of magic. The second seeks to understand better, according to Durkheim and Weber's designs, the meaning of the relationship the individual has with the spiritual beings objects of worship, such as Soul, God and Spirit, as well as to determine the role played by the sacred in the socialization. Finally, the third chapter resumes the debate, in the same time old and current, on the complex relationship between religion and politics. By comparing, we will try to emphasize, first in Durkheim, their indiscriminate nature that incorporates and merges the concept of civil religion, then in Weber, their differentiation more or less radical which is rooted in its sociology of domination. In this sense, we will see through these two leading sociologists extent how religion and politics can influence each other and interact, even if they disagree. Thus, this comparative study discusses some common themes between Durkheim and Weber, which are essentially important for the sociology of religion / Mestrado / Sociologia / Mestre em Sociologia

This thesis examines the extent to which Ibn Khaldun can legitimately be considered a founding father of sociology. To pursue this research, Khaldun's theoretical framework will be compared with four Western scholars: Auguste Comte, Emile Durkheim, Giambattista Vico, and Ludwig Gumplowicz. This paper begins with an Introduction (Chapter I), followed by a general overview of Khaldun's work (Chapter II). Next, Khaldun's work is compared to that of Auguste Comte (Chapter III), Emile Durkheim (Chapter IV), Ludwig Gumplowicz (Chapter V) and Giambattista Vico (Chapter VI). In each of these chapters, Khaldun is compared and contrasted to the other social theorist, illustrating their similarities and considering their differences. Finally, in Chapter VII, I put forth conclusions that consider the extent to which Khaldun can validly be considered a founding father of sociology.

Tableau d’honneur de la Faculté des études supérieures et postdoctorales, 2014-2015 / Ce travail de maîtrise a pour but de confronter les théories sociales de Niklas Luhmann et de Jürgen Habermas, afin d’éclairer les défis que le monde contemporain pose à la pensée philosophique. À la suite d’un examen approfondi, qui nous mènera à revisiter les traditions classique (Weber et Durkheim) et moderne (Parsons) de la sociologie, il sera possible de mettre en évidence les implications qui s’ensuivent pour les concepts de société, de rationalité et de normativité. Plutôt que de prendre parti pour l’une des théories en question, nous décèlerons leur signification philosophique en exposant la manière dont elles abordent le phénomène de la complexité. Nous discutons enfin de la place qu’occupe l’humanisme au sein de la théorie sociale contemporaine. / This M.A. thesis compares the social theories of Niklas Luhmann and Jürgen Habermas. Its main goal is to cast light upon the problems that philosophical thinking encounters in its attempt to understand modern society. The Luhmann-Habermas debate is presented from a comparative perspective, which will then lead into key problems of both classical (Weber and Durkheim) and modern (Parsons) traditions of sociology. It is our contention that this debate reveals two alternative standpoints from which the concepts of society, rationality, and normativity can be conceived. Instead of endorsing one theory or the other, this thesis would rather display their philosophical significance by addressing the manner in which they deal with complexity. Finally, the place of humanism within contemporary social theory is examined.

Dans la perspective des chercheurs qui développent une science, la réalité de sa fondation se présente comme la solution imaginaire de quatre énigmes relatives à l’unité et aux progrès de leurs travaux : 1- La fondation est la source stable des principes d’une science qui se maintiennent au fil de ses développements. 2 – Elle donne à lire la finalité commune des développements individuels de ses recherches. 3 – Elle opère une rupture avec la pensée antérieure en définissant le projet d’un savoir original et plus désirable que ce que l’on croyait savoir auparavant. 4 – Elle institue l’esprit distinctif d’une recherche qui estime que le savoir qu’elle procure vaut la peine d’être développé. En sociologie, il y a consensus pour affirmer que la discipline est fondée, mais on ne s’entend ni sur la ou les œuvres qui la fondent ni même sur l’époque où elle débute. À partir d’une analyse comparée des sociologies d’Auguste Comte et d’Émile Durkheim avec d’autres œuvres depuis les études de l’homme et de la cité d’Aristote, nous explorons la réalité d’une fondation qui pourrait résoudre ces quatre énigmes ainsi qu’une cinquième qui est particulière à cette science sociale : 5 – La fondation de la sociologie initie un mode d’organisation de la recherche incompatible avec le modèle kuhnien de la science normale qui progresse dans le développement d’un paradigme commun. / In the perspective of researchers developing a science, the foundation is presented as the imaginary solution to four enigmas regarding the unity and progress of their work: 1- Its foundation is the stable source of the principles of a science that remain throughout its development. 2- It provides a common finality of the individual developments of its research. 3- It contrasts from previous schools of thought by defining the project of an original and more desirable one. 4- It introduces the distinctive characteristics of a research, emphasizing that the knowledge it brings is worth it. In sociology, there is general agreement about sociology having a beginning, only no one agrees on the works that make it, nor the time it all started. By comparing the works of Auguste Comte and Emile Durkheim with other works since Aristotle, we explore those four enigmas and even a fifth one that is specific to sociology: 5- The foundation of sociology initiates an organisation of research that is incompatible with the kuhnian model of normal science.

Entre la fin du XIXe siècle et la seconde guerre mondiale, les sciences ont été bouleversées par la critique de la logique expérimentale du progrès et par la remise en question du déterminisme qui structuraient et justifiaient la recherche des lois de la nature. Ces événements ont marqué et catalysé un mouvement général de réorganisation de la recherche, de révision de ses visées de connaissances, de ses méthodes, des intentions pratiques de la science et de ses significations. Ce mémoire apprécie l’apport de cet épisode de l’histoire des sciences à travers les transformations de la sociologie de Émile Durkheim et Marcel Mauss, héritiers de la tradition des sciences modernes ayant contribué à l’élaboration des cadres actuels de la recherche. Rapprochée d’autres entreprises savantes, l’étude de ce cas alimente des discussions plus générales sur le progrès des sciences et la vocation morale de la recherche contemporaine. / Between the end of the nineteenth century and the Second World War, science has been shaken by criticism which aimed at experimental logic and determinism. Both principles structured and justified research on the laws of nature. These events have provoked a general movement in the reorganisation of research, in the revision of its objectives and its methods, as well as the practical intentions of science and its meaning. This study evaluates the contribution of this episode in the history of science through the changes in the sociology of Émile Durkheim and Marcel Mauss. While taking into consideration other scientific projects, this case study provides more general reflections on the progress of science and the moral purpose of contemporary research.

O escopo desta dissertação é fazer um estudo teórico e conceitual da obra de Émile Durkheim no que se refere à questão educacional e verificar em que medida seus escritos contribuem para a compreensão do ensino superior do Brasil contemporâneo, o qual está submetido às leis e às regulamentações do poder público. Apresentam-se o método e o objeto da Sociologia de Durkheim, propondo comparações entre a perspectiva sociológica educacional clássica ou tradicional do pensador e a humanista, que vige no Brasil contemporâneo. Focaliza-se a moralidade relacionada à educação na obra de Durkheim como um ato que atende aos interesses da sociedade, enquanto estruturas formais da razão, não da religião. Os indivíduos são socializados tornando-se conscientes da necessidade da adesão voluntária às regras impostas socialmente, que são determinantes dos deveres do estudante, e que se assemelham às regras que prescrevem a conduta do adulto. A educação moral insere-se em toda a vida escolar do discente. Também são analisados acordos internacionais, globalização das políticas educacionais e a transformação da educação em fonte de investimentos, que caracterizaram as últimas décadas do século XX e início do século XXI, quando a teoria do capital humano foi recuperada e aplicada no âmbito educacional, associando a escolarização superior à consecução de competências que possibilitam a ascensão social. Nessa perspectiva, o que importa é a inserção no mercado de trabalho, enquanto uma imposição do sistema vigente sobre a formação do capital humano, aliada a adequação dos alunos aos preceitos neoliberais, em que a competência e a obtenção de habilidades são mais relevantes que o conhecimento histórico-científico capaz de transformar, por meio do processo de escolarização, o modo de pensar a realidade. / The scope of this dissertation is to make a theoretical and conceptual study of the work of Émile Durkheim with regard to the educational question and to verify to what extent his writings contribute to the understanding of the higher education of contemporary Brazil, which is subject to the laws and regulations Of public power. The method and object of Durkheim's Sociology are presented, proposing comparisons between the classical or traditional educational sociological perspective of the thinker and the humanist, which is present in contemporary Brazil. It focuses on education-related morality in Durkheim's work as an act that serves the interests of society as formal structures of reason, not religion. Individuals are socialized by becoming aware of the need for voluntary adherence to socially imposed rules that are determinant of the student's duties and which resemble the rules that prescribe adult conduct. Moral education is embedded throughout the student's school life. International agreements, globalization of education policies and the transformation of education into an investment source, which characterized the last decades of the twentieth century and the beginning of the twenty-first century, were also analyzed, when human capital theory was recovered and applied in the educational sphere, associating Higher education to the achievement of skills that enable social ascension. In this perspective, what matters is the insertion in the labor market, while an imposition of the current system on the formation of human capital, coupled with the students' suitability to the neoliberal precepts, in which competence and the attainment of skills are more relevant than the historical-scientific knowledge capable of transforming, through the process of schooling, the way of thinking reality. / Dissertação (Mestrado)