As conceived by Durkheim, social facts set parameters on what is of sociological interest, and subsequently how social phenomena are explained. This thesis reworks this theoretical concept to allow for biological explanations of some social phenomena. It by no means, asserts that all social phenomena can be explained by biology, but it recognizes that biological explanations of human behavior are available and are of sociological interest. The argument agrees with the main thrust of Durkheim's defense of social facts, but his critique of utility, while insightful, is considered unnecessary to negate individual causality.

The current study examines county-level characteristics and their impact on child homicide. This work uses Durkheimian theory and tests the concept of solidarity by using variables that constitute integration and regulation. In addition, some variables are drawn from other theoretical perspectives, mainly social disorganization and anomie theories, to better explore additional macro-level indicators. Data were obtained from multiple locations. Homicide data for children, from birth through five years, utilized in this work came from the National Incident-Based Reporting System. County level socio-demographics were obtained from the Census. Political party affiliation (Republican or Democrat) came from Politico, and religious data were collected by InfoGroup and organized into groups by the Association of Religion Data Archives. This study aims to increase our understanding of how macro-level contextual and situational factors may help guide policy makers, law enforcement personnel, and any other individuals who are concerned with areas where there are varying degrees of risk for child homicide

Trata-se de uma interpretação dos ensaios nos quais Theodor Adorno criticou autores clássicos da sociologia e discutiu problemas sociológicos de seu tempo. Tal investigação não se destinou em detectar as influências que determinados autores por ventura tenham desempenhado sobre o pensamento de Theodor Adorno, mas demonstrar como a sua teoria social pode ser reconstituída a partir de sua crítica à tradição sociológica. Pretende-se demonstrar que ao tratar da história da sociologia, ao posicionar-se ante as polêmicas e controvérsias científicas, Adorno efetua um alargamento do âmbito da experiência sociológica e leva às últimas consequências o projeto de compreender o processo social através da crítica ao pensamento sociológico moderno. Pode-se afirmar que Adorno nas polêmicas contra o positivismo na sociologia alemã, em suas análises a respeito da obra de Auguste Comte, na interpretação dos trabalhos de Émile Durkheim, através da crítica imanente visa à construção de uma teoria crítica que se compõe a partir da crítica da tradição sociológica. / This text is a interpretation of the essays in which Theodor Adorno criticizes classic authors of sociology and discusses the sociological problems of his time. This investigation dont have the aim of to detect the influences that certain authors by chance would have over the Theodor Adornos thoughts, but to show how his social theory can be rebuilt starting from his criticism of the sociological tradition. I intend to show that, by dealing with the sociologys history, positioning himself before the scientific polemics and controversies, Adorno perform a widening the comprehension of the sociological experience leading to the last consequences the project of understanding of the social processes through the criticism to modern sociological thought.I can assert that Adorn, in the polemics against the positivism in German sociology, in his analysis about the Auguste Comtes work, in the interpretation of Émile Durkheims works, through of immanent criticism, seeks to build a critical theory, which constitutes itself starting from the criticism to sociological tradition.

Trata-se de uma interpretação dos ensaios nos quais Theodor Adorno criticou autores clássicos da sociologia e discutiu problemas sociológicos de seu tempo. Tal investigação não se destinou em detectar as influências que determinados autores por ventura tenham desempenhado sobre o pensamento de Theodor Adorno, mas demonstrar como a sua teoria social pode ser reconstituída a partir de sua crítica à tradição sociológica. Pretende-se demonstrar que ao tratar da história da sociologia, ao posicionar-se ante as polêmicas e controvérsias científicas, Adorno efetua um alargamento do âmbito da experiência sociológica e leva às últimas consequências o projeto de compreender o processo social através da crítica ao pensamento sociológico moderno. Pode-se afirmar que Adorno nas polêmicas contra o positivismo na sociologia alemã, em suas análises a respeito da obra de Auguste Comte, na interpretação dos trabalhos de Émile Durkheim, através da crítica imanente visa à construção de uma teoria crítica que se compõe a partir da crítica da tradição sociológica. / This text is a interpretation of the essays in which Theodor Adorno criticizes classic authors of sociology and discusses the sociological problems of his time. This investigation dont have the aim of to detect the influences that certain authors by chance would have over the Theodor Adornos thoughts, but to show how his social theory can be rebuilt starting from his criticism of the sociological tradition. I intend to show that, by dealing with the sociologys history, positioning himself before the scientific polemics and controversies, Adorno perform a widening the comprehension of the sociological experience leading to the last consequences the project of understanding of the social processes through the criticism to modern sociological thought.I can assert that Adorn, in the polemics against the positivism in German sociology, in his analysis about the Auguste Comtes work, in the interpretation of Émile Durkheims works, through of immanent criticism, seeks to build a critical theory, which constitutes itself starting from the criticism to sociological tradition.

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.

No description available.

The purpose of the study is to examine how the image of the TV series Skam was constructed in the Swedish press during the winter of 2016-2017, with a focus on how Skam’s importance for individuals and society was expressed in the texts. To analyze how the discourse of Skam was constructed in the Swedish press, a discourse theoretical perspective based on Ernesto Laclau and Chantal Mouffe’s discourse theory was used, along with various theories of the media, the audience's production of meaning and pleasure, realism and psychology of religion. Different discursive tools from Laclau and Mouffe’s conceptual world are put into practice during the analysis part. Metaphors are also used as a method to understand and analyze the material.  In the analysis of the media discourse of Skam, four main themes emerged in the analyzed texts; Realism, identification, moralism and Norway and the Norwegian language. The discourse of realism raised the question whether Skam is realistic or not, and whether it is possible to understand teenagers by watching the series. The discourse of identification included questions like; whether participants could identify with the characters and situations in Skam or not, often from a nostalgic point of view. The discourse of moralism focused much on the different characters in the series and how they acted, or were portrayed. Topics such as feminism and homosexuality were discussed, along with other things. The discourse of Norway and the Norwegian language was a lot about the Swedish relations with Norway and the Norwegian language spoken in Skam. The discourse was very homogenous and notably it concerned the phenomena that Swedes have begun to speak Norwegian, and Swedish people creates a closeness and understanding of Norway and the Norwegians through the tv-series.  Skam was also constructed as something sacred that brings people together, in discussions as well as in cultural identity. A great majority of the texts discussed however adults should watch the tv-series or not.

Ce travail a pour but d'identifier et d'expliquer l'expression de croyances, notamment religieuses, dans l'enseignement public français et polonais. D'après le dictionnaire Littré, l'« enseignement public » est l'« enseignement que donne l'État ». Si l'on suit cette définition, alors les croyances dont il est question sont celles qui sont exprimées par les personnes chargées de concevoir les programmes scolaires, par les auteurs de manuels scolaires, par les professeurs, etc. La focale sera mise sur l'enseignement (historique, littéraire…) relatif aux religions, parce que c'est là que des croyances religieuses sont a priori le plus susceptibles d'être exprimées. Une distinction majeure proposée est celle entre croyances collectives et croyances personnelles. La France et la Pologne sont des pays très différents, mais des points communs sont repérables. En particulier, dans les deux pays en question, il arrive que des croyances exprimées dans l'enseignement public interfèrent arbitrairement avec certaines croyances que peuvent avoir les élèves – même si cette interférence arbitraire semble moindre en France qu'en Pologne. Finalement, notre étude voudrait établir que l'expression de croyances personnelles ou collectives dans l'enseignement public engendre parfois de la domination. L'originalité la plus nette de cette thèse est probablement de chercher à mettre en évidence la pertinence empirique d'analyses conceptuelles proposées par des philosophes sociaux que l'on pourrait qualifier de « néo-holistes » (Margaret Gilbert, Raimo Tuomela, Philip Pettit) et dont le souci commun est de reformuler avec davantage de rigueur analytique certaines intuitions de Durkheim. / This work aims to identify and to explain the expression of beliefs, especially religious ones, in public teaching. According to the Littré dictionary, public teaching (enseignement public) is the teaching given by the state. If we follow this definition, then the beliefs in question are those which are expressed by people in charge of conceiving school programs, by textbook authors, by teachers, etc. Focus will be placed on the (historical, literary…) teaching about religions, because religious beliefs are a priori the most likely to be expressed there. A key distinction will be drawn between collective beliefs and personal beliefs. France and Poland are two very different countries, but commonalities can be identified. Specifically, in both countries, it happens that beliefs expressed in public teaching arbitrarily interfere with beliefs which pupils could hold – although this arbitrary interference seems lesser in France than in Poland. Finally, our study seeks to show that the expression of personal or collective beliefs in public teaching sometimes engender domination. One original contribution of this work lies in trying to display the empirical relevance of conceptual analyses which could be qualified as “neo-holists” (Margaret Gilbert, Raimo Tuomela, Philip Pettit) and for which a common concern is to reformulate with more analytical rigor some of Durkheim's intuitions.

A intensificação das especializações profissionais tem marcado as relações sociais na contemporaneidade. Ao mesmo tempo que os indivíduos se detêm em atividades cada vez mais específicas, há um aumento da interdependência entre os grupos especializados. Tal situação evidencia a necessidade de espaços de diálogo e de mecanismos eficientes de comunicação. Nesse sentido, coloca-se em debate o papel do jornalismo e do próprio jornalista como agente de mediação social. Discute-se como as diversidades podem ser mantidas em diálogo neste cenário contemporâneo e de que forma a comunicação jornalística interfere nesse processo. A hipótese aqui trabalhada indica ter o jornalismo uma relação com aspectos que vão ao encontro do que o sociólogo francês Émile Durkheim chamava de solidariedade orgânica. De acordo com o autor, a sociedade ocidental capitalista é marcada por processos de divisão social que têm ligação com sua forma de produção, sendo a base deste processo a divisão do trabalho. Mas, de alguma forma, os grupos e indivíduos permanecem em convivência, apesar de suas diferenças cada vez mais acentuadas. Assim, observa-se que as especializações profissionais se intensificam e, na mesma proporção, a interdependência entre os coletivos se amplia. Permeando esse debate, tem-se a expectativa de compreender o que manteria os grupos correlacionados (em diálogo), em uma sociedade que parece impor uma crescente necessidade de especialização profissional, o que torna as diferenças ainda mais marcantes. Durkheim sugere que isto seja possibilitado pela solidariedade orgânica, forma pela qual os indivíduos se identificam com seus grupos sociais e passam a se reconhecer por aquilo que os assemelha entre si e, ao mesmo tempo, os diferencia dos demais indivíduos da sociedade. Essa base de reconhecimento \'acontece\' no âmbito do grupo social, mas também entre os diferentes grupos. A solidariedade orgânica só se estabelece, então, em sua plenitude quando o indivíduo além de se sentir vinculado a seu grupo social, também se reconhece como partícipe de algo ainda maior, a própria sociedade. A hipótese é a de que a comunicação jornalística poderia ser considerada um espaço de diálogo social onde a solidariedade orgânica é evidenciada e, em alguma medida, é ampliada pelo jornalista, autor dessa mediação. Para testar tal hipótese, uma pesquisa empírica, nos moldes da etnografia urbana, foi realizada tendo como cenário de observação as relações sociais mediadas pelo jornalismo no espaço do trânsito da Região Metropolitana de São Paulo. A ênfase foi dada à cobertura do trânsito, elaborada pela equipe de repórteres de rua da Rádio SulAmérica Trânsito (FM 92.1), e seus impactos nas relações entre os ouvintes da emissora e um ator social identificado como representante de um grupo profissional específico, o caminhoneiro / Professional specialization has been intensified and it interferes in contemporary social relations. On one side the individuals become experts in some particular activities while on the other the interdependence of those skilled groups expends. This fact demonstrates the necessity of dialogue spaces and effective communication mechanisms. That is the reason to discuss the journalism and the journalists role as a space and as an agent of social mediation. In this research, we argue about how the dialogue can be preserved besides the typical diversity of society and how journalistic communication interferes in this process. Our hypothesis indicates an approach of journalism to the durkheimian concept of organic solidarity. According to Durkheim the occidental capitalism society is characterized for the process of social division of labor but somehow groups and individuals remain in relation. We try to comprehend how social dialogue can be preserved in this scenario. Durkheim suggests that the key is the organic solidarity - in this social phenomenon people recognize themselves by the similitudes they share with their own groups in addition those characteristics work as remarkable differences observed in comparison of other groups. The organic solidarity reaches its completeness when individuals feel part of their particular groups but also recognize themselves as part of the society. Our hypothesis considers journalistic communication as a dialogue social space where organic solidarity is showed and somehow is amplified by journalistic mediation. To test this hypothesis an empirical research based on urban ethnography method was developed. The focus of observation is the interactions mediated by journalism in the traffic space of Região Metropolitana de São Paulo (Center of São Paulo\'s State). We emphasize the journalistic narratives about traffic, produced by Rádio SulAmérica Trânsito reporters and their impacts in public interaction with the truck driver who besides being a professional group are also a specific social agent

Paru en 1932, Les deux sources de la morale et de la religion (Les deux sources) est le dernier ouvrage principal d'Henri Bergson. Il y a de nombreux travaux consacrés à la confrontation de sa philosophie morale et sociale avec la sociologie durkheimienne, mais ils n'examinent pas son mobilisme dans Les deux sources. La réalité est mobile. C'est une idée qui apparaît sans cesse dans ses travaux dans son Essai sur les données immédiates de la conscience (publié en 1889) jusque dans Les deux sources, où il affirme que la morale ouverte est la mobilité même. Le mobilisme est essentiel à sa philosophie morale. De ce point de vue, nous nous proposons de déterminer la position de Bergson vis-à-vis du débat sur la science des mœurs, suscité par l'ouvrage de Lucien Lévy-Bruhl (1903), La morale et la science des mœurs dans les années 1900. Dans cet ouvrage, Lévy-Bruhl, inspiré par Auguste Comte et Émile Durkheim, cherche à fonder une science objective de la réalité morale (qu'il appelle« science des mœurs ») en adoptant la méthode sociologique, mais en écartant la« morale théorique», qui n'observe pas la réalité morale, comme la morale théologique, la morale utilitaire et la morale kantienne. Si nous situons Les deux sources dans ce contexte historique, la philosophie morale de Bergson n'apparaîtrait-elle pas comme la troisième étape de la pensée morale par rapport à la première étape (la morale théorique) et à la seconde étape (la science des mœurs) ? Ne pourrait-on pas qualifier cette troisième étape de « mobilisme », qui avance la recherche de la réalité morale ? C'est cette hypothèse que nous examinerons dans cette thèse. / Released in 1932, The Two Sources of Morality and Religion (The two sources) is Henri Bergson's last major work. There are many works devoted to the confrontation of his moral and social philosophy with Émile Durkheim's sociology. But these works don't explore his "mobilism" in The two sources. Reality is mobile. This is a recurring idea in his work from his Time and Free Will: An Essay on the lmmediate Data of Consciousness (published in 1889) to The two sources, where he asserts that open morality is mobility. Mobilism is essential to his moral philosophy. From this perspective, we propose to determine Bergson's position regarding the debate on the science of morals aroused by the work of Lucien Lévy-Bruhl (1903), Ethics and Morale science (La morale et la science des mœurs) in the year 1900. In this work, Lévy-Bruhl, inspired by Auguste Comte and Durkheim, seeks to establish an objective science of moral reality (which he called "science of morals") by adopting the sociological method, but by removing the "theoretical ethics", which don't observe morale reality, such as theological, utilitarian and Kantian ethics. If we locate The two sources in this historical context, Bergson's moral philosophy might appear as the third stage of moral thought, in relation to the first stage (theoretical ethics) and the second stage (science of morals). If such is the case, this third stage might be called "mobilism", which advances the research of moral reality? This is the assumption that this dissertation is investigating.