Professional Documents
Culture Documents
Stephen Sills
240-29-2692
Development of Sociology
Dr. Bolin
October 5, 1999
Durkheim’s Sociological Niche
Émile Durkheim attempted early in his career to establish an academic niche for
his embryonic social science that would be distinct from its roots in moral philosophy
and separate from its related, and already established, discipline psychology (Ritzer
the veracity of the other social scientist in his polemical writings and lectures
(Giddens, Capitalism 72) and by narrowly defining or constraining his own work in
scope and method, he created the ‘boundaries’ of a sociological theory that were
distinct from those of other emerging social sciences such as economics, political
who would become the other founders of the field: Marx and Weber.
revolutionary character, was for a long time either excluded altogether from the
‘revolutionary character’ was one of the main reasons that Durkheim dismissed
Marxism as a viable means for improving the moral or social condition in modern
society. He felt that “profound change is always the result of long-term social
evolution” (Giddens, Émile 21) not a sudden revolution from the working class.
Moreover, he did not only differ with Marx in how social improvements should be
social movement (together what Bottomore refers to as his political orientation), but
Weber, who was never shunned by the academy and did not believe in a class
contemporaries. According to Giddens, it is not surprising that they did not have
much impact on each other as they were influenced primarily by the separate
academic disciplines from which each emerges: Durkheim from French post-
Enlightenment philosophy and Weber from the German historical school (Capitalism
119-120). These differences in perspective are most evident in the approaches that
Durkheim's Objective
To reduce Durkheimian theory to several key concepts is to look for the common
elements throughout his writings and published lectures. Concepts that he uses
theory (Nisbet, Émile 29-30). Examples of such concepts would include mechanical
solidarity and organic solidarity, terms which he eventually abandoned and were too
closely related to the ideas presented by the other social theorists from which he was
trying to distance himself e.g. Töniess - Gemeinschaft und Gesellschaft and Spencer -
Though some of his theories may be distinct from text to text as he rewrote his
science, there are several core conceptual themes that are apparent in both his
methodology and the substance of his sociology. Namely that sociology is a distinct
empirical science that focuses on the moral constraint imposed by external social facts
and ‘The Rules of Sociological Method,’ he established as essential the tenet that
Nisbet, said that social philosophers, from Plato forward, try to “correct or transform
[reality] completely, rather than to know it. They take virtually no interest in the past
and the present, but look to the future. And a discipline that looks to the future lacks a
determinate subject matter and should therefore be called not a science but an art”
(Nisbet 45-46).
Durkheim did, however, build upon notions that began within the bounds of
24-27).
Social Facts
Durkheim believed that “society is a part of nature, and a science of society has to be
based upon the same logical principles as those which obtain in natural science”
(Giddens, Émile 39). Bottomore does not argue this point because, as he points out in
A Marxist Consideration of Durkheim, “the issues raised by this kind of critical
examination [of the basic conception of sociology as a science] do not so much relate
specifically to Durkheim as to the broad and widely debated question of the proper
natural sciences look for physical forces that influence the world we perceive with our
senses, social science look at social facts as external forces which exerted moral
constraint on individuals (what Martineau called the social ‘THINGS’ that influence
morals and manners). “In modern terms, social facts are the social structures and
cultural norms and values that are external to, and coercive of, actors” (Ritzer 183).
“moral phenomena” (Giddens, Émile 19), such as anomie, collective conscience, and
social currents (nonmaterial social facts), and looked for structural and
thus sets out to analyse how changing forms of society effect transformations in the
character of moral norms, and to ‘observe, describe and classify’ these” (Giddens,
Capitalism 73).
Moral Order
Thus, Durkheim employed his science of moral phenomena with the prospect of
opinion was that "the characteristic problem facing the modern age is to reconcile the
individual freedoms which have sprung from the dissolution of traditional society
with the maintenance of the moral control upon which the very existence of society
depends" (Giddens, Capitalism 99). For this reason, his theories centered on the ideas
of social cohesion (solidarity), moral order (law/ anomie/ collective conscience), and
the role of ideas (religion) and most importantly their influence on the social life of
society (organic), a temporary period in his opinion due entirely to a lack of moral
cohesion brought upon by the cult of individuality and the specialization of labor, it
79-81, 98-100).
relationship between the moral reality of ‘modern’ turn-of-the-century France and the
social forces that created that order (or disorder), Durkheim employed comparative
method (for example, comparing totemism to modern monotheistic religions) and the
world. As Nisbet states, "the comparative method, properly understood, is the very
(71). As a result, Durkheim set the agenda for the substance of his sociology and
established the methods it would employ as the observation of social facts and the use
“the ways in which social facts are saturated with moral elements” (Swingewood 99)
the purpose of proving a causal relationship between past (more primitive) and
present (modern) conditions, but rather to show that there are many results that are
possible as well as many general causes for the modern condition, and that each is
Marx was concerned, like Durkheim, with a causal relationship between the
primitive (feudal) and modern (capitalist) conditions and focused on how this
relationship inevitably resulted in the conflict between the bourgeois and working
classes. In a very non-Durkheimian manner, however, Marx looked to the future for a
possible break with the past, while Durkheim was concerned with regaining the moral
stability that once was. Durkheim would have called this projection a philosophical
he was wary of reducing sociology to the level of an empirical science (Ritzer 221).
predict and influence moral order in a modern society, Weber felt that it was
which define what ‘ought to be’”(Giddens, Capitalism 134-135). Due to the special
nature of our human understanding (verstehen) of the subject matter, Weber believed
that sociology could generalize and interpret social phenomena in a way that the
natural sciences could not (Giddens, Capitalism 145- 149). Yet, he did not abandon
result, he (like Weber) did not find "simple, one-way, cause-and-effect relationships
among the various parts of the social world," but saw how these parts influence each
other (Ritzer 152). By focusing on the ways in which these pieces of the social world
interrelate, through conflict and contradiction, Marx was able to broaden his
substantive approach and consider many topics which are omitted entirely from the
changes, war and legitimate uses of violence, the role of the state (other than that of a
Divisions of Labor, Suicide, and The Elementary Forms of the Religious Life. In each
of these texts he has focused on providing examples of how sociologist may use
establish a relationship with nonmaterial fact (anomie, the growth of the cult of the
individual and the diminution of the collective conscience, beliefs, social currents)
and, in turn, the moral restraint imposed by these nonmaterial facts on the individual
(Lukes 9-11).
number of people in a society and the amount of interaction that occurs among them”
frequency of contact between “differing modes of life and belief”, and that there is
(Giddens, Capitalism 78). Bottomore points out that Durkheim neglects, however, to
and tends only to attribute this differentiation to “morphological factors” such as the
theory and method. In this work, he details the manner in which suicide, a deviant act
contravention of the social bond” (Nisbet 228). He looks at the of the rate of suicide
(independent variable) and surmises that suicide has little to do with the religion
itself, but rather the degree of social integration (intervening variable) among the
participants of that religion and the degree of traditional authority inherent in the
nor do Weber’s writings (as far as I can tell), have anything to say in regards to the
specific subject of suicide, yet both see the influence of the collective on the
individual as only one aspect of sociology. Weber says, in fact, that he became a
ethnographic work that studied Australian aboriginal totemism, and can be criticized
ultimate nonmaterial fact, and an examination of it allowed him to shed new light on
this entire aspect of his theoretical system” (Ritzer 200). That which is sacred, he
and prohibitions which enforce this radical separation from the profane” (Giddens,
Capitalism 107).
This substantive work is viewed by some as a departure from his earlier works,
in that it is based almost entirely on nonmaterial facts and is more akin to idealism
than positivism (Giddens, Capitalism 105-106). Yet others, including Giddens, view
attempt to establish as the study of moral order as the primary subject of sociology.
ideology have paid altogether too little attention to those beliefs and practices which
create and sustain the unity of society against the devisive forces of class
consciousnes and class conflict” (Bottomore 112). Weber, on the contrary, spends a
great deal of time analyzing and comparing world religions and their role in shaping
social phenomena, most notably in The Protestant Ethic where he established a link
between the rise of Protestantism and capitalism and his wrtings on world religions
where, among other things, he looks at the role of authority as it accelerate the move
structures, dramatic political or social changes, war and legitimate uses of violence,
shaped the world of the late twentieth century. From this aspect of Durkheim’s
sociology is, wthout question, vastly less useful for analyzing the condition of
modern society and aas a guide to political aaction than are the more realistic
studies, not only of Marxist sociologists, but also of Max Weber. (Bottomore
108)
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