🔥🔥🔥 Critical Sociological Approach

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Critical Sociological Approach

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Sociological Critical Lens Introduction

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Religion, religious belief, and the religious experience cannot, therefore, be dismissed as mere fantasies or illusions. His writings on the subject, therefore, lack the consistency he would have liked to give them. Nevertheless, he did publish several important articles, most notably The Determination of Moral Facts , and gave lectures on the subject, including the posthumously published Moral Education , from which his views on morality can be deciphered.

Rather, Durkheim treats moral phenomena as conditioned both socially and historically. Each society creates over time its own set of moral rules and truths, which can vary dramatically from one society to the next, with each society creating for itself moral principles that are more or less adequate to its existential needs. When analyzing moral phenomena, the moral philosopher must take into consideration the socio-historical context of the moral system they are operating in and make moral prescriptions accordingly, or risk doing great harm to that society. However, that there exists no universal or transcendent morality for humanity in no way abnegates the validity of any moral system and does not open the door to moral nihilism.

On the contrary, moral rules are rooted in the sui generis reality of society that the individual cannot deny; morality is a social fact and should be studied as such. This approach to morality would form the basis of what Durkheim considers a physique des moeurs , or a physics of morality, a new, empirical, rational science of morality. Yet, what exactly does Durkheim understand morality to be? And how does it operate in a society? Contained within this moral system is a set of moral values, beliefs, and truths that provide a framework for the rules. Morality is also a wholly social phenomenon, with morality not existing outside of the limits of society. As Durkheim claims, morality begins only when an individual pertains to a group.

Moral rules have several unique characteristics that separate them from other rules that might be found in society. According to Durkheim, at the heart of morality is a central moral authority that commands to its adherents its moral precepts. Obligation is thus a fundamental element of morality. This aspect of morality corresponds closely to the Kantian notion of duty, whose influence Durkheim openly acknowledges. However, Durkheim was critical of the Kantian notion of duty, since he felt that the repressive notion of duty was lacking a positive counterweight.

For Durkheim, such a counterweight is found in the desirability of morality, which is equally important and necessary for the existence of morality. What Durkheim means with the desirability of morality is that the individual views the authority dictating to them their obligations as a higher power that is worthy of their respect and devotion. When an individual performs their duty, they feel as if they are working towards some sort of higher end, which Durkheim equates to the good le bien. As a result, the individual willingly accepts the obligatory nature of moral rules and views them beneficially.

Within this dual movement of obligation-desire, Durkheim views to a large extent the influence of religion. According to Durkheim morality and religion are intimately linked, and goes so far as to say that the moral life and the religion of a society are intimately intertwined. Wherever one finds a religion, one will find with it an accompanying moral doctrine and moral ideals that are commanded to believers. Religious imagery therefore takes on a moral tone and can be an important physical source of moral authority in a society.

It is not surprising to Durkheim then that religious imagery inspires the same emotions of fear, obedience, and respect that an individual feels in the face of moral imperatives. In this way, moral authority is constituted by a force that is greater than the individual, outside of the individual, but also a force that penetrates the individual and shapes their personality.

Whereas a common critique of Weber is that his theory is overly operational and fails to account for the normative dimension of authority, the legitimation of authority for Durkheim is moral, meaning it is explicitly tied to a set of values and a notion of good and bad. This point is important also because a key part of morality according to Durkheim is the notion of sanction. Society sanctions individuals according to the moral rules and norms it establishes.

Sanctions have a disciplinary effect and can be both positive, as in a reward for good behavior, and negative, as in sending a criminal to prison for breaking the law. Because moral rules are tied to a legitimate authority, individuals consider both the rules and the sanctions legitimate. Yet, one is inclined to ask, is the individual free to critique moral rules? Can morality not be changed? Is there any space for individual autonomy in this matter? According to Durkheim, moral rules do not need to be blindly followed by individuals.

If the individual finds reason to object, critique, or rebel against the moral principles of society, not only is this possible, but it is perhaps even beneficial to society. For example, it is possible that changes take place within a society that can either cause a moral principle to be forgotten, or produce a schism between a traditional moral system and new moral sentiments that have not yet been recognized by the collective conscience. When this happens, an individual is correct to show the relevance of the forgotten moral principle or to illuminate what these new moral sentiments are exactly as an example of the latter case Durkheim points to Socrates.

For these purposes, the physique des moeurs can be very helpful. Thus, an individual is able to experiment with different moral claims, but only granted that these moral claims reflect that actual moral state, or states, of society the individual is of course free to completely reject society, but this would only confirm the existence of the moral rules being rejected and potentially cause harm to the individual.

This last caveat demonstrates that even when the individual acts in an autonomous way, they are, morally speaking, still bound by the limits of society. Finally, it is also worth mentioning here that although Durkheim does not discuss the issue at length, his analysis of morality lends itself to a theory of conflict in which competing groups maintain different concepts of good and allegiance to different moral authorities. Different authors working in the Durkheimian tradition have developed his work in precisely this direction. Durkheim elaborates much of his theory of social change in Division , although he does return to the topic in other works such as Rules.

Essentially Durkheim argues that social change is spurred above all by changes in the ways that people interact with each other, which in turn depend upon the demographic and material conditions of a society. The two main factors affecting social interaction are increases in population density and advances in technology, most notably in the fields of communication and transportation. This is because population growth and advances in technology increase social connectivity, leading to interactions that differ in quantity, intimacy, frequency, type, and content. Cities, the locus of social change, also emerge and grow as a result of changes in population and technology. The rate at which individuals come into contact and interact with one another in a meaningful way is what Durkheim calls moral or dynamic density.

The most important change to take place as a result of increased moral density occurs on a structural level and is what Durkheim calls the division of labor. At their beginning, societies are characterized by what Durkheim calls mechanical solidarity. In mechanical solidarity, groups are small, individuals in the group resemble each other, and their individual conscience is more or less synonymous with and dependent on the collective conscience. Individuals belong to the group and the individual and individuality as we understand them do not exist. As the moral density increases, this changes. In order to mitigate the competition and make social life harmonious, individuals in a society will specialize their tasks and pursue different means to make a living.

The more a society grows in moral density, the more the labor of a society will divide and the more specialized the tasks of its individuals will become. In his later work he continues examining how societies change as a result of an increase in dynamic density, yet he understands solidarity in more symbolic and religious terms, with periods of great ritual and collective effervescence, such as the Renaissance, the Reformation, or the French Revolution, playing an integral role in social change.

Concerning the specific impacts of the increase of dynamic density and the division of labor in society, Durkheim concentrates his analysis on Europe. The industrialization and urbanization of Western Europe had great effects on society in a number of different ways. One of the most important effects was the rise of individualism and the importance of the individual within Western society, which took place on different levels. With the division of labor, there was a specialization of tasks, which gave the individual more freedom to develop their work.

As a result, individual autonomy increased, since the rest of society was less and less capable of telling the individual how to do the work. At the same time city life was characterized by fewer and weaker intimate relationships and greater anonymity, which granted greater personal freedoms. As a result, the individual felt in a real way less acted upon by society and there were fewer and fewer collective experiences shared by all members of the group. These changes in society had the effect of individuating the population and creating differences between individuals. Christian moral doctrine, which places emphasis on individual spirituality, also had a role in shaping these changes and influencing Western individualism.

The creation of the individual in these ways is perhaps the defining characteristic of modernity. In many ways his book Division is a refutation of this theory and strives to show that collective life is not born from the individual, but, rather, that the individual is born out of collective life. The increase in dynamic density and the division of labor also had major impacts on economic, social, and political institutions. In medieval society, there were well-defined social institutions in the realms of religion, politics, and education that were each distinct from one another. The organization of the economic sector was especially important, with guilds developing into strong, independent institutions that were at the heart of social life. These institutions regulated prices and production and maintained good relations between members of the same craft.

These institutions and structures of society ensured that individuals were integrated into the social fold properly, promoting social solidarity. In the 18th and 19th centuries, however, a large growth in population was coupled with a large demographic shift, which was aided by technological innovation such as the railroad, the steamship, and various manufacturing techniques. Without the previous restrictions on mobility or production capabilities, cities grew greatly in size, production of goods centralized, and the economic and social equilibrium that existed in the medieval period was ruptured.

The ever-greater mobility of goods and people extended the reach of economic, political, and social institutions. As a result the guild system disappeared and regional trading interdependence gave way to international interdependence. Large-scale institutions in politics, education, shipping, manufacturing, arts, banking and so forth that were free from regional limitations developed in cities and extended their influence to greater portions of society. In essence, Durkheim is describing the birth of the modern industrial state.

The concentration of the population and the centralization of the means of production created an enormous shift in the way of life for large parts of European society. It also changed the way that people related to one another. The way of life that corresponded to medieval society no longer corresponded to the way of life in the modern industrial world. It was impossible for new generations to live in the same ways as their predecessors and European society witnessed a weakening of all its previous traditions, particularly its religious traditions. Yet how is one to understand this statement? What does this mean for European society? On the one hand the old gods are dead.

Because of the massive transformations taking place, European society became profoundly destructured. The institutions animating medieval life disappeared. As a result, individuals were having a hard time finding meaningful attachments to social groups and society as a whole lost its former unity and cohesiveness. Not only this, but the transformations that led to modernity also rendered former beliefs and practices irrelevant.

The big things of the past, the political, economic, social, and especially religious institutions, no longer inspired the enthusiasm they once did. With former ways of life no longer relevant and society no longer cohesive, the collective force so vital for the life of a society was no longer generated. This would have an important impact on the religion of medieval society, Christianity.

Because society no longer had the means to create the collective force that exists behind God, belief in God weakened substantially. Christian society was no longer sufficiently present to the individual for faith in God to be maintained; the individual no longer felt, literally, the presence of God in their lives. With the lack of faith in God also came a rejection of other elements of Christian doctrine, such as Christian morality and Christian metaphysics, which were beginning to be replaced respectively by modern notions of justice and modern science. In sum, the social milieu that supported Christianity disappeared, leaving Christian faith, values, and thinking without any social foundations to give them life.

That Christianity faded away in European society is not a problem in itself, for it merely reflects a natural course of development a society may take. For Durkheim, the changes in European society were taking place too quickly and no new institutions had been able to form in the absence of the old ones. European society had not yet been able to create a religion to replace Christianity. Instead what Durkheim saw in Europe was a society in a state of disaggregation characterized by a lack of cohesion, unity, and solidarity.

Individuals in such a society have no bonds between them and interact in a way similar to molecules of water, without any central force that is able to organize them and give them shape. European society had become nothing but a pile of sand that the slightest wind would succeed at dispersing. To begin, such a society is incapable of generating social forces that act on the individual. It is unable to create an authority that exerts pressure on individuals to act and think in a similar manner. Without these forces acting on the individual from the outside, individuals are dispersed from their commitment to society and left to their own.

Duties are no longer accepted carte blanche and moral rules no longer seem binding. As such, individuals increasingly are detached from group obligation and act out of self-interest. These are the two conditions that Durkheim believes characterize the moral situation of modern European society: rampant individualism and weak morality. A second problem stemming from the fact that society is no longer present to individuals is a higher suicide rate, specifically with two types of suicide that Durkheim identifies in Suicide.

The first is egoistic suicide, in which an individual no longer see a purpose to life and sees life as meaningless. These feelings arise because the bonds integrating the individual to society have weakened or been broken. This problem involves society because society is an important source of meaning and direction for individuals, giving them goals to pursue and norms to guide them. Consequently the individual is perpetually unhappy. Both types of suicide result from a weakness of social solidarity and an inability for society to adequately integrate its individuals. A final consequence is that society has no central measure for truth and no authoritative way of organizing or understanding the world.

In such a state, there arises the potential for conflict between individuals or groups who have different ways of understanding the world. This same underlying disorganization was preventing European society from generating the collective force necessary for the creation of new institutions and a new sacred object. The death of the gods is a symptom of a sickened society, one that has lost its internal structure and descended into an-archy, or a society with no authority and no definitive principles, moral or otherwise, to build itself on. In spite of such a glum analysis, Durkheim did have hope for the future. According to the later Durkheim, religion is part of the human condition and as long as humans are grouped in collective life they will inevitably form a religion of some sort.

Europe could thus be characterized as in a state of transition; out of the ashes of Christianity, a new religion would eventually emerge. This new religion would form around the sacred object of the human person as it is represented in the individual, the only element common to all in a society that is becoming more and more diverse and individualized. What is its conception of individual? The cult of the individual begins, like all religions according to Durkheim, with collective effervescence, the first moments of which can be found in the democratic revolutions taking place in Europe and elsewhere at the end of the 18th and during the 19th centuries. Durkheim identifies the French Revolution as an example of such a release of collective energy.

The concept of individual that these democratic revolutions were embracing follows strongly the line of thinking established during the Enlightenment; it is based on a general idea of human dignity and does not lead to a narcissistic, egotistical worship of the self. The cult of the individual thus presupposes an autonomous individual endowed with rationality, born both free and equal to all other individuals in these respects. With this sacred object at its core, the cult of the individual also contains moral ideals to pursue. These moral ideals that define society include the ideals of equality, freedom, and justice.

With society becoming more diverse, the respect, tolerance, and promotion of individual differences become important social virtues. It is by protecting the rights of the individual in this way, somewhat paradoxically, that society is best preserved. Modern democracy, which encodes, institutionalizes, and protects the rights of the individual, is the form of government whereby Western societies best express their collective belief in the dignity of the individual. Rationality is also of primary importance to this religion. The cult of the individual has as a first dogma the autonomy of reason and as a first right free inquiry.

Authority can and must be rationally grounded in order for the critically rational individual to have respect for social institutions. In line with the importance of rationality, modern science provides the cosmology for the cult of the individual. Scientific truths have come to be accepted by society as a whole and Durkheim even says that modern society has faith in science in a way similar to how past societies had faith in Christianity cosmology; despite that most individuals do not participate in or fully understand the scientific experiments taking place, the general population trusts scientific findings and accepts them as true.

Modern science has an advantage, however, in that, unlike other religious cosmologies, it avoids dogmatizing about reality and permits individuals to challenge scientific theories through rational inquiry, fitting with the doctrine of the cult of the individual perfectly. However, with the large growth in population and the individualization of society, it becomes very easy for society to lose hold of individuals or for the state to become out of touch with the population it serves.

What is more, if society becomes too atomized the state risks becoming domineering. As a way of preventing the creation of a wholly individualistic society, Durkheim advocates the existence of intermediary groups, such as religious institutions, labor unions, families, regional groupings, and different types of other civil society groups. These groups would serve a double purpose. On the one hand they would be intimate enough to provide sufficient social bonds for the individual, which would serve to integrate the individual into the society and develop their moral conscience. On the other hand, they would represent the demands of individuals to the government and check state power, thereby ensuring that the state does not become domineering.

At the same time, Durkheim understands that these secondary groups run the risk of dominating the individual and cutting them off from the wider society. In such a situation society would risk fragmenting into distinct groupings, leading to social conflict. Hence, Durkheim also recognizes the need for the state to exercise its authority over secondary groups as a way of liberating the individual and having them participate in the higher society and moral order that the state represents. Ultimately this dialectic between the state and the secondary group ensures the proper functioning of a democratic society, namely by ensuring that individuals are properly socialized and that neither the state nor the secondary groups become repressive towards the individual.

Through this new religion of the cult of the individual, to which he gave his full support, Durkheim predicted that European society would once again find the unity and cohesion it was lacking; once again it would have a sacred object. This document could be regarded as one of the central holy texts of the cult of the individual, helping frame contemporary international moral discourse.

Durkheim is one of the first thinkers in the Western tradition, along with other 19 th century thinkers such as Friedrich Nietzsche, Charles Peirce , and Karl Marx, to reject the Cartesian model of the self, which stipulates a transcendental, purely rational ego existing wholly independent of outside influence. In opposition to the Cartesian model, Durkheim views the self as integrated in a web of social, and thus historical, relations that greatly influence their actions, interpretations of the world, and even their abilities for logical thought.

What is more, social forces can be assimilated by the individual to the point where they operate on an automatic, instinctual level, in which the individual is unaware of the effect society has on their tastes, moral inclinations, or even their perception of reality. In consequence, if an individual wants to know themselves, they must understand the society of which they are a part, and how this society has a direct impact on their existence. In these ways, Durkheim anticipated by at least fifty years the post-modern deconstruction of the self as a socio-historically determined entity.

Partly because of this conception of the individual, and partly because of his methodology and theoretical stances, Durkheim has been routinely criticized on several points. Critics argue that he is a deterministic thinker and that his view of society is so constraining towards the individual that it erases any possibility for individual autonomy and freedom. Others argue that his sociology is too holistic and that it leaves no place for the individual or for subjective interpretations of social phenomena. Critics have gone so far as to accuse Durkheim of being anti-individual due in part to his consistent claims that the individual is derived from society.

To begin, one should recall that social facts, while sui generis products of society, exist only as far as individuals incorporate them. On this point Durkheim makes clear on several occasions that individuals incorporate and appropriate elements of society, such as religious beliefs, morality, or language, in their own manner. Durkheim gathered a large amount of data about Europeans who had ended their lives, and he did indeed find differences based on religion. Theories vary in scope depending on the scale of the issues that they are meant to explain. Macro-level theories relate to large-scale issues and large groups of people, while micro-level theories look at very specific relationships between individuals or small groups.

Grand theories attempt to explain large-scale relationships and answer fundamental questions such as why societies form and why they change. Sociological theory is constantly evolving and should never be considered complete. Classic sociological theories are still considered important and current, but new sociological theories build upon the work of their predecessors and add to them Calhoun In sociology, a few theories provide broad perspectives that help explain many different aspects of social life, and these are called paradigms.

Paradigms are philosophical and theoretical frameworks used within a discipline to formulate theories, generalizations, and the experiments performed in support of them. Three paradigms have come to dominate sociological thinking, because they provide useful explanations: structural functionalism, conflict theory, and symbolic interactionism. Functionalism , also called structural-functional theory, sees society as a structure with interrelated parts designed to meet the biological and social needs of the individuals in that society. Functionalism grew out of the writings of English philosopher and biologist, Hebert Spence — , who saw similarities between society and the human body; he argued that just as the various organs of the body work together to keep the body functioning, the various parts of society work together to keep society functioning Spencer The parts of society that Spence referred to were the social institutions, or patterns of beliefs and behaviors focused on meeting social needs, such as government, education, family, healthcare, religion, and the economy.

Durkheim believed that society is a complex system of interrelated and interdependent parts that work together to maintain stability Durkheim , and that society is held together by shared values, languages, and symbols. He believed that to study society, a sociologist must look beyond individuals to social facts such as laws, morals, values, religious beliefs, customs, fashion, and rituals, which all serve to govern social life. Alfred Radcliff-Brown — defined the function of any recurrent activity as the part it played in social life as a whole, and therefore the contribution it makes to social stability and continuity Radcliff-Brown In a healthy society, all parts work together to maintain stability, a state called dynamic equilibrium by later sociologists such as Parsons Durkheim believed that individuals may make up society, but in order to study society, sociologists have to look beyond individuals to social facts.

Social facts are the laws, morals, values, religious beliefs, customs, fashions, rituals, and all of the cultural rules that govern social life Durkheim Each of these social facts serves one or more functions within a society. Another noted structural functionalist, Robert Merton — , pointed out that social processes often have many functions. Manifest functions are the consequences of a social process that are sought or anticipated, while latent functions are the unsought consequences of a social process.

A manifest function of college education, for example, includes gaining knowledge, preparing for a career, and finding a good job that utilizes that education. Latent functions of your college years include meeting new people, participating in extracurricular activities, or even finding a spouse or partner. Another latent function of education is creating a hierarchy of employment based on the level of education attained. Latent functions can be beneficial, neutral, or harmful. Social processes that have undesirable consequences for the operation of society are called dysfunctions. In education, examples of dysfunction include getting bad grades, truancy, dropping out, not graduating, and not finding suitable employment.

Also problematic is the somewhat circular nature of this theory; repetitive behavior patterns are assumed to have a function, yet we profess to know that they have a function only because they are repeated. Many sociologists now believe that functionalism is no longer useful as a macro-level theory, but that it does serve a useful purpose in some mid-level analyses. Some sociologists see the online world contributing to the creation of an emerging global culture.

Are you a part of any global communities? Sociologists around the world look closely for signs of what would be an unprecedented event: the emergence of a global culture. In the past, empires such as those that existed in China, Europe, Africa, and Central and South America linked people from many different countries, but those people rarely became part of a common culture. They lived too far from each other, spoke different languages, practiced different religions, and traded few goods. Today, increases in communication, travel, and trade have made the world a much smaller place. More and more people are able to communicate with each other instantly—wherever they are located—by telephone, video, and text.

They share movies, television shows, music, games, and information over the Internet. Students can study with teachers and pupils from the other side of the globe. Governments find it harder to hide conditions inside their countries from the rest of the world. Sociologists research many different aspects of this potential global culture. Some explore the dynamics involved in the social interactions of global online communities, such as when members feel a closer kinship to other group members than to people residing in their own countries. Other sociologists study the impact this growing international culture has on smaller, less-powerful local cultures.

Yet other researchers explore how international markets and the outsourcing of labor impact social inequalities. Conflict theory looks at society as a competition for limited resources. This perspective is a macro-level approach most identified with the writings of German philosopher and sociologist Karl Marx — , who saw society as being made up of individuals in different social classes who must compete for social, material, and political resources such as food and housing, employment, education, and leisure time.

Social institutions like government, education, and religion reflect this competition in their inherent inequalities and help maintain the unequal social structure. Several theorist suggested variations on this basic theme. He believed that cultural and ethnic conflicts led to states being identified and defined by a dominant group that had power over other groups Irving German sociologist Max Weber agreed with Marx but also believed that, in addition to economic inequalities, inequalities of political power and social structure cause conflict.

German sociologist Georg Simmel — believed that conflict can help integrate and stabilize a society. He said that the intensity of the conflict varies depending on the emotional involvement of the parties, the degree of solidarity within the opposing groups, and the clarity and limited nature of the goals. Simmel also showed that groups work to create internal solidarity, centralize power, and reduce dissent. Resolving conflicts can reduce tension and hostility and can pave the way for future agreements. In the s and s, German philosophers, known as the Frankfurt School, developed critical theory as an elaboration on Marxist principles.

Horkheimer described a theory as critical insofar as it seeks "to liberate human beings from the circumstances Critical Sociological Approach enslave them. In these ways, Durkheim anticipated by Critical Sociological Approach least fifty years the post-modern deconstruction Critical Sociological Approach the self as a socio-historically determined entity. Critical Sociological Approach theory as it is known today Critical Sociological Approach be traced to Marx's critiques of the economy and society. Critics have Critical Sociological Approach so far Critical Sociological Approach to accuse Durkheim Critical Sociological Approach being anti-individual due in part Critical Sociological Approach his consistent claims that the individual Critical Sociological Approach derived from society. Informed by the work of Critical Sociological Approach Marx, scholars known collectively as the Frankfurt School proposed that social science, as much as any academic pursuit, Critical Sociological Approach embedded in the system of power constituted by the set of class, caste, race, gender, Critical Sociological Approach Lack Of Diversity In Film relationships that exist in the Critical Sociological Approach. It analyzes Critical Sociological Approach fragmentation of cultural identities in order to challenge modernist-era constructs such as Critical Sociological Approachrationalityand universal truths, while politicizing social problems "by situating them Critical Sociological Approach historical and six headed monster contexts, to Critical Sociological Approach themselves in the process of collecting and Critical Sociological Approach data, and to relativize their findings.