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.

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The main subject of the presented work is the question of power within the context of sociological theory, and in relation to the mechanism of psychological mimesis and the phenomenon of the sacred. Our starting point is René Girard's mimetic theory, which systematizes the relationship between the mechanism of psychological mimesis and the sacred - in the light of the phenomenon of violence. We, firstly, present Girard's mimetic theory, explicate its main concepts, and situate all into a broader context. Further, we critically examine Girard's theoretical scheme and come to the conclusion that his theoretical and conceptual framework calls for a revision, if it is to be utilized within the context of sociology and social theory. Consequently, we try to "sociologize" Girard's thinking. First, we position his line of thought into the wider sociological context, and then examine his theory in the light of thinking of two classical sociologists, Gabriel Tarde and Émile Durkheim. We then project this examination into a theoretical and conceptual synthesis on the basis of which we formulate our own conceptual scheme, which is based on the assumption of psychological mimesis as an anthropological constant, and which overcomes the main shortcomings of Girard's theoretical framework. On the basis of this...

Population churn--the population turnover experienced by a community--can have differential effects on a community. Mass society theory suggests that because the churn rate experienced by communities can contribute to their uprooting, fragmentation, and isolation, churn is a potent threat to the stability of our modern day communities. Social capital theory, to the contrary, suggests otherwise. Social capital theory suggests that churn can have positive effects on communities by bringing new migrants with valuable human capital skills and experiences to communities. These migrants bring to their new communities the potential for creating new jobs, spurring economic development, and for initiating housing starts that expand housing options for the poor and minorities. In so doing, they help create and sustain vibrant, growing modern day communities. Yet in spite of the significant role churn may play in determining the health and viability of modern day communities, it has been overlooked in the migration literature, which is mostly dominated by individual-level research on the causes and effects of migration, particularly the pecuniary benefits to movers. Using county-level data and multivariate analyses, this research seeks to fill this gap in the literature by examining the relationship between the community and churn, from the perspectives provided by social capital and mass society theories.

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.

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.

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.

Den breda mitten, eller bara mitten, är ett centralt begrepp i Centerpartiets identitet. Trots detta är Centerpartiets sakpolitik inte särskilt positionerad i ”mitten”. Partiet är snarare det mest högerlutande partiet av samtliga riksdagspartier vad gäller ekonomiska frågor. Samtidigt är själva idén med den breda mitten att etablera ett bredare samarbete över blockgränser men exkludera Vänsterpartiet och Sverigedemokraterna på grund av deras respektive ytterkantsposition. Rent sakpolitiskt är den breda mitten en gåta. Medan fenomenet inte tillåter sig att begripas speciellt väl ur ett sakpolitiskt perspektiv, argumenterar föreliggande uppsats för att det bättre kan förstås utifrån dess symboliska betydelse. Den breda mitten undersöks således som en instans av sekulär religion. Genom intervjuer med Centerpartister kartläggs ett religiöst meningssystem som grundas på; (1) ett heligt ideal om en icke-extrem politisk karaktär i form av mitten; (2) en moralisk gemenskap som sluter upp kring idealet och försvarar det från all form av upplevd extremism, men som är mer intresserad av sitt förakt för Sverigedemokraterna och (3) upplevelser av hur ritualer kring motståndet mot Sverigedemokraterna och självuppoffring för idealet erbjuder frälsning från synden att kunna associeras med Sverigedemokraterna via högeridentiteten. Religionens funktion tolkas vara att reglera diskrepansen mellan partiets identitet och praktik genom ritualer och moraliska argument som triumferar över sakliga problem med motstånd mot Sverigedemokraterna som den övertygande mekanismen. Mitten identifieras vidare som den perfekta täckmanteln för en förlorad högeridentitet och för de framgångar som motståndet mot Sverigedemokraterna bringar partiet, då motstånd mot båda ytterkantspartierna gör att Centerpartiet kan hävda sig som mitten och därigenom attrahera den större grupp väljare som finns där. Motståndet mot Sverigedemokraterna tolkas i sin tur som den grundläggande drivkraften bakom fenomenet den breda mitten, en drivkraft som inte bara bygger på framgångar i termer av en ökad väljarbas utan också på en upplevd välvilja, en dold förhoppning om en alternativ och självständig högergemenskap men även på en möjlighet för Centerpartiet att göra upp med sin egen historia av främlingsfientlighet. / The broad middle, or just the middle, is a central concept in the identity of The Centre Party in Sweden. Despite this, the politics of The Centre Party is not particularly positioned in “the middle”. Rather, The Centre Party is the most right-leaning party of all the parliamentary parties when it comes to economic issues. Simultaneously, the very idea behind the broad middle is to establish wider cooperation across block boundaries but exclude the parliamentary parties The Left Party and The Sweden Democrats due to their respective outer edge position. As a matter of concrete policy, the broad middle is an enigma. While the phenomenon does not allow itself to be understood particularly well from a concrete political perspective, the present thesis argues that it can be better understood based on its symbolic meaning. The broad middle is thus analysed as an instance of secular religion. Through interviews with members of The Centre Party, a religious meaning system is mapped which is based on; (1) a sacred ideal of a non-extreme political character in the form of the middle; (2) a moral community that defends the ideal by protecting it from all sorts of experienced extremism, but whose interest lies more in its contempt for The Sweden Democrats and (3) experiences of how rituals surrounding the antagonism towards The Sweden Democrats and self-sacrifice for the ideal offers salvation from the sin of being associated with The Sweden Democrats trough a Right-wing identity. The function of the religion is interpreted as regulating the discrepancy between The Centre Party’s identity and practise through rituals and moral arguments that triumphs over factual problems with the antagonism towards The Sweden Democrats as the convincing mechanism. The middle is further identified as the perfect cover for a lost Right-wing identity and for the successes that the antagonism towards The Sweden Democrats brings the party, since opposition to both the outer-edge parties allows The Centre Party to assert itself as the middle and thus attract the larger group of voters who are located there. The antagonism towards The Sweden Democrats is in turn identified as the primal driving force behind the phenomenon the broad middle, a driving force that is not only based on successes in term of increased voters but also on an experienced benevolence, a hidden hope for an alternative and independent Right-wing community as well as on an opportunity for redemption with The Centre Party’s own history of xenophobia.

當代德國社會學理論家 Jurgen Habermas在其「溝通行動理論」一書中，檢視西方社 會的理化過程，發現在現代社會中，因為系統力量的不當膨賬而導致生活世界之溝通 脈絡受操縱媒介控制，因而扭曲了語意的面貌，並且產生「生活世界殖民化」的病態 現象。他認為要扭轉此一病態發展，唯有寄望於溝通行動的開展。 本篇論文主要將針對 Habermas 在「溝通行動理論」下卷中，對 Mead 、Durkheim 、 Parsons 等人的討論進行再詮釋，試圖由其中了解生活世界與系統之關係、溝通理性 理性與功能主意理性之區別。並且討論溝通行動之三方面：社會化、社會整合及文化 再製，藉以了解溝通行動之動態過程，最後建構－由個人（自我）到社會的分析架構 以明瞭 Habermas溝通行動理論的貢獻及其限制。

La sociologie a proposé une multitude d’explications sur divers phénomènes sociaux. Cependant, plusieurs sociologues, dont Boudon se sont surtout intéressés à l’aspect scientifique de la sociologie. Les questions les plus souvent posées lorsqu’on entreprend de telles études se penchent essentiellement sur le caractère scientifique de la discipline sociologique. Quels sont les critères de scientificité de la sociologie ? Quel est son sens épistémologique dans la littérature scientifique ? Quel est son raisonnement existentiel dans la construction du savoir ? La sociologie pourrait-elle être traitée méthodologiquement parlant au même titre que les autres disciplines des sciences naturelles ou particulières ? Si oui, pourrait-elle expliquer les lois des phénomènes sociaux à partir des observations hypothético-déductives sur la nature de la réalité sociale ? Dans cette thèse, nous tenterons de répondre à ces questions en nous appuyant sur des concepts élaborés par les sociologues classiques et contemporains.