TY - JOUR
T1 - The social fact in Durkheim’s late work
T2 - Structural hermeneutics, positive sociology, and causality
AU - Carls, Paul
N1 - Funding Information:
I would like to thank Steven Lukes, Augustin Simard, Marcel Fournier, Laurence McFalls, and Charles Blattberg for their encouragement, helpful comments, and critical feedback that have all led to this article being as good as it is. I would also like to thank the peer reviewers for the journal whose comments have also substantially improved the article. The author received no financial support for the research, authorship, and/or publication of this article.
Publisher Copyright:
© The Author(s) 2021.
PY - 2022/5
Y1 - 2022/5
N2 - Émile Durkheim’s late work focuses on représentations collectives, social facts that embody sui generis social forces and that direct behaviour in meaningful ways. The focus on représentations collectives raises questions, but also opens doors for Durkheimian sociology. Many would contend that Durkheim’s focus on représentations collectives introduces a hermeneutical and ideational element that is at odds with his positivist approach. His study of représentations collectives also point to a potentially broad application of his method to the study of culture as a causally autonomous factor in social life. This article will discuss the social fact in Durkheim’s late work in light of these issues. It will argue that représentations collectives are social facts, ‘things’ in Durkheim’s terminology, that are rooted in ritual. They have an objective existence and are causally efficacious, which makes them the object of positive sociology; there is thus no tension between ‘early’ and ‘late’ Durkheim on this point. It will also argue that due to the causally autonomous and inherently meaningful nature of représentations collectives, Durkheim’s approach adds to the Strong Program’s research agenda, albeit with more of a focus on ritual and emotional energy. In so doing the article seeks to build a bridge between the Strong Program and the interaction ritual approach developed by Randall Collins.
AB - Émile Durkheim’s late work focuses on représentations collectives, social facts that embody sui generis social forces and that direct behaviour in meaningful ways. The focus on représentations collectives raises questions, but also opens doors for Durkheimian sociology. Many would contend that Durkheim’s focus on représentations collectives introduces a hermeneutical and ideational element that is at odds with his positivist approach. His study of représentations collectives also point to a potentially broad application of his method to the study of culture as a causally autonomous factor in social life. This article will discuss the social fact in Durkheim’s late work in light of these issues. It will argue that représentations collectives are social facts, ‘things’ in Durkheim’s terminology, that are rooted in ritual. They have an objective existence and are causally efficacious, which makes them the object of positive sociology; there is thus no tension between ‘early’ and ‘late’ Durkheim on this point. It will also argue that due to the causally autonomous and inherently meaningful nature of représentations collectives, Durkheim’s approach adds to the Strong Program’s research agenda, albeit with more of a focus on ritual and emotional energy. In so doing the article seeks to build a bridge between the Strong Program and the interaction ritual approach developed by Randall Collins.
KW - cultural sociology
KW - emergence
KW - Randall Collins
KW - représentations collectives/collective representations
KW - social realism
KW - sociological method
KW - Strong Program
UR - http://www.scopus.com/inward/record.url?scp=85100211229&partnerID=8YFLogxK
UR - https://www.mendeley.com/catalogue/82d48187-dbd2-3de9-a016-20f5651514de/
U2 - 10.1177/1468795X20980660
DO - 10.1177/1468795X20980660
M3 - Article
AN - SCOPUS:85100211229
SN - 1468-795X
VL - 22
SP - 222
EP - 246
JO - Journal of Classical Sociology
JF - Journal of Classical Sociology
IS - 2
ER -