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The author or concept searched is found in the following 11 entries.
| Disputed term/author/ism | Author |
Entry |
Reference |
|---|---|---|---|
| Autonomy | Durkheim | Habermas IV 129 Autonomy/Person/Durkheim/Habermas: The gift of free decision is sufficient to justify the personality of the individual.(1) However, this autonomy is not limited to the ability to make arbitrary decisions. It does not consist in the freedom to "choose between two alternatives", but rather in a "reflected self-relationship". >Individuals, >Person. Habermas IV 130 Progressive autonomy creates a new form of solidarity that is no longer secured by a prior consensus of values, but must be achieved cooperatively through individual efforts. Social integration through belief is replaced by cooperation. >Cooperation. In the second edition, Durkheim revises his original view that this solidarity was an effect of the division of labour in society. Instead, he feels compelled to postulate a professional group morality. Habermas IV 131 HabermasVsDurkheim: by postulating something superior as a binding force, he does not escape the pitfalls of historical-philosophical thinking. On the one hand he adopts the descriptive attitude of a social scientist, on the other hand he adopts the concept of universalist morality (...) in a normative attitude and succinctly declares it his duty "to form a new morality for us". (2) HabermasVsDurkheim: he is not aware of the methodological conditions that the descriptive recording of a development process, understood as a rationalization process, must satisfy. 1. E. Durkheim, De la division du travail social, German: Über die Teilung der sozialen Arbeit, Frankfurt, 1977, S. 444 2. Ebenda S. 450. |
Durkheim I E. Durkheim The Rules of Sociological Method - French: Les Règles de la Méthode Sociologique, Paris 1895 German Edition: Die Regeln der soziologischen Methode Frankfurt/M. 1984 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Community | Habermas | Habermas IV 211 Community/social community/Talcott Parsons/Habermas: in the tradition dating back to Durkheim, social theory is based on a concept of the lifeworld shortened to the aspect of social integration. Parsons chooses the term "social community" for this; by this he means the lifeworld of a socially integrated group. It forms the core of every society, whereby "society" is understood as the structural component, which defines by legitimately orderly interpersonal... Habermas IV 212 ...relationships the status, i.e. the rights and duties of group members, culture and personality are merely presented as functional supplements to the "social community": culture provides society with values that can be institutionalized; and the socialized individuals contribute motivations that are appropriate to the standardized expectations of behavior. (MeadVsDurkheim, HabermasVsDurkheim). >Society, >Communicative action/Habermas, >Communication theory/Habermas, >Communication/Habermas, >Communicative practice/Habermas, >Communicative rationality/Habermas, >Culture, >Personality, >Interest. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Culture | Parsons | Habermas IV 211 Culture/Talcott/Parsons/Habermas: in Durkheim's tradition, social theory is based on a concept of the lifeworld shortened to the aspect of social integration. Habermas IV 212 Culture and personality are merely presented as functional supplements to the "social community": culture provides society with values that can be institutionalized; and the socialized individuals contribute motivations that are appropriate to the standardized expectations of behavior. >MeadVsDurkheim, >HabermasVsDurkheim, >G.H. Mead, >E. Durkheim, Against this: Mead/Habermas: in the tradition based on Mead, social theory is based on a concept of the lifeworld that is shortened to the aspect of the socialization of individuals. Representatives of symbolic interactionism are: H. Blumer, A.M. Rose, A. Strauss or R. H. Turner. Habermas IV 354 Culture/Parsons/Habermas: In the later Parsons, culture is understood as a subsystem, that follows own Habermas IV 355 imperatives of conservation, which itself manages with scarce resources and that other subsystems "penetrate" only in the sense that systems that form environments for one another overlap in peripheral zones and can interlink with one another. >Cultural Values/Parsons. This methodological revision also means a break with what Parsons called "analytical realism". Habermas IV 426 Culture/Evolution/Parsons/Habermas: Parsons regards cultural development as an equivalent for changes in the genetic code. >Analogies. Selection/Parsons: for Parsons, the social implementation of the potential included in world views corresponds to selection from the field of cultural variants. >Worldviews. |
ParCh I Ch. Parsons Philosophy of Mathematics in the Twentieth Century: Selected Essays Cambridge 2014 ParTa I T. Parsons The Structure of Social Action, Vol. 1 1967 ParTe I Ter. Parsons Indeterminate Identity: Metaphysics and Semantics 2000 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Division of Labour | Durkheim | Habermas IV 173 Division of Labour/Durkheim/Habermas: Durkheim uses the term division of labour in the sense of a structural differentiation of social systems. The functional differentiation of professional groups is also of exemplary importance for Durkheim. But he has a tendency to reduce the complexity of a society Habermas IV 174 by demographic indicators. Social division of Labour/Durkheim: a) segmental, b) functionally differentiated societies. Analogy: e.g. biological organisms. From this, Durkheim derives a biological model for functionally differentiated societies, which he calls "organic". Different organs play special roles. Durkheim identifies the state as the central organ. (1) Habermas IV 175 Taking the biological model as a basis, Durkheim does not have to adopt more norms than conditions for the formation of these structures. Luhmann calls this "norm-free sociality". (2) Society/Durkheim: Thesis: for archaic societies, collective consciousness is constitutive, for modern societies, however, it is the division of labour. (3) Durkheim/Habermas: while primitive societies are integrated via a basic normative understanding, integration in developed societies takes place via the systemic context of functionally specified areas of action. >Division of labour/Spencer. Habermas IV 178 Division of Labour/Durkheim: Durkheim's thesis: industrial capitalist societies are driving towards an anomie. Durkheim attributes this anomie to the same processes of differentiation from which a new moral "natural law" was to emerge. Durkheim's example of anomic division of labour is the "enmity between labour and capital"(4) HabermasVsDurkheim: his analyses are circular: on the one hand, he claims that the moral rules that make organic solidarity possible "flow out of the division of labor by themselves in the normal state". (5) On the other hand, he explains the dysfunctional nature of certain forms of division of labour with the lack of such normative regulations. (6) Habermas IV 179 Solution/Habermas: we have to distinguish between the system (from the observer's perspective) and the life world (from the social group's perspective). At the same time, we should conceive of societies as a system and a living environment. 1. E. Durkheim, De la division du travail social, Paris 1930, German Frankfurt 1977, p. 222f. 2.N. Luhmann, Einleitung zu Durkheim (1977). 3. Durkheim (1977) p. 266 4. Ibid p. 396 5. Ibid p. 408 6. Ibid p. 410 |
Durkheim I E. Durkheim The Rules of Sociological Method - French: Les Règles de la Méthode Sociologique, Paris 1895 German Edition: Die Regeln der soziologischen Methode Frankfurt/M. 1984 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Holiness | Durkheim | Habermas IV 78 Holy/Holiness/Durkheim/Habermas: Def Holy/Durkheim: the sacred (...) is the separate, isolated. Every contact with others results in its profanation. Habermas IV 79 The sacred and the profane are not on the same level. They are heterogeneous and incommensurable. (1) The holy awakens the same ambivalent attitude as moral authority, for the holy is surrounded by an aura that at the same time frightens and attracts, terrorizes and enchants. (2) Habermas IV 80 HabermasVsDurkheim: where Durkheim tries to make the origin of the sacred clear, its connection to the tradition of philosophy of consciousness becomes apparent: Durkheim's thesis: Religions should consist of beliefs and ritual practices. For Durkheim, religion is thus an expression of a collective, supra-individual consciousness. Since consciousness needs an intentional object, Durkheim is looking for... Habermas IV 81 the object of the religious world of imagination. For religion itself, of course, this is the divine being - for Durkheim, however, "the transfigured and symbolically conceived society" hides behind it. Society is the collective to which the group members associate themselves; in short, "the collective person" is created in such a way that it reaches beyond the consciousness of the individual persons and yet at the same time is immanent. It also has all the characteristics of an awe-inspiring moral authority. (3) HabermasVsDurkheim: this is circular: the moral is attributed to the holy, this to collective ideas of an entity, which in turn should consist of a system of compulsory norms. 1. E. Durkheim, Sociologie et philosophie, Paris 1951, German Frankfurt 1967, p. 126f. 2. Ibid p. 86. 3. Ibidp. 104 |
Durkheim I E. Durkheim The Rules of Sociological Method - French: Les Règles de la Méthode Sociologique, Paris 1895 German Edition: Die Regeln der soziologischen Methode Frankfurt/M. 1984 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Individuals | Durkheim | Habermas IV 91 Individual/Durkheim/Habermas: Durkheim thesis: The individual breaks down into two parts: a) a non-socialized part subject to self-interest and self-preservation imperatives and b) a moral part shaped by the group identity. (1) The division of the social universe into areas of the profane and the sacred is repeated psychologically in the contrast of body and soul or body and mind, in the antagonism of inclination and duty, sensuality and reason. HabermasVsDurkheim: here it becomes clearer than anywhere else how strongly Durkheim remains attached to the traditional philosophy of consciousness. He distinguishes between states of individual and collective consciousness, but both are considered states of consciousness of the individual. (2) Individual/Durkheim: owes its identity as a person exclusively to Habermas VI 92 the identification with or internalisation of characteristics of collective identity; personal identity is a reflection of collective identity. Durkheim: "So it is not true if we believe that the more individualistic we are, the more personal we are." (3) Habermas IV 93 MeadVsDurkheim: unlike Durkheim, Mead assumes that identity formation takes place via the medium of language communication. And since the subjectivity of one's own intentions escapes by no means from the desires and feelings, the instances of I and superego (in Mead "I" and "Me") must emerge from the same process of socialization. >Identity/Mead, I/Self/Mead, Individuation/Mead. 1. E. Durkheim, Les formes élementaires de la vie religieuse, Paris, 1968, German: Frankfurt 1981, p. 37. 2. E. Durkheim, Le dualisme de la nature humaine et ses conditions sociales, in: ders.La science sociale et l’action, (Ed) J. C. Filloux, Paris 1970, p. 330. 3. Durkheim (1981). p. 369. |
Durkheim I E. Durkheim The Rules of Sociological Method - French: Les Règles de la Méthode Sociologique, Paris 1895 German Edition: Die Regeln der soziologischen Methode Frankfurt/M. 1984 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Institutions | Durkheim | Habermas IV 89 Institutions/Durkheim/Habermas: Durkheim thesis: all great institutions have arisen from the spirit of religion. HabermasVsDurkheim: we can only accept this in an indirect way: the more institutions differentiate, the looser the connection to ritual practice becomes. The religious origin of institutions becomes non-trivial only when we consider religious world interpretation as a link between collective identity on the one hand and institutions on the other. >Institutions/Habermas. |
Durkheim I E. Durkheim The Rules of Sociological Method - French: Les Règles de la Méthode Sociologique, Paris 1895 German Edition: Die Regeln der soziologischen Methode Frankfurt/M. 1984 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Institutions | Habermas | IV 90 Institutions/development/HabermasVsDurkheim: in order to explain the emergence of institutions from religious rites, as Durkheim wants, we must accept linguistically shaped worldviews as an intermediary between the non-linguistic rites and the communicative action of institutions. We must take into account that everyday profane practice runs through linguistically differentiated processes of communication and requires the specification of validity claims for actions appropriate to the situation in the normative context of roles and institutions.(1) >Validity claims, >Situations, >Appropriateness, >Acceptability, >Context. 1.Talcott ParsonsVsDurkheim setzt an dieser Stelle ein; T. Parsons, (1967b). |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Religion | Durkheim | Habermas IV 80 Religion/Durkheim/HabermasVsDurkheim/Habermas: where Durkheim tries to make the origin of the sacred clear, his connection to the tradition of the philosophy of consciousness becomes apparent: Durkheim's thesis: Religions should consist of religious beliefs and ritual practices. For Durkheim, religion is thus an expression of a collective, supra-individual consciousness. Since consciousness needs an intentional object, Durkheim is looking for Habermas IV 81 the object of religious imagination. >Philosophy of consciousness. For religion itself, of course, this is the divine being - for Durkheim, however, "the transfigured and symbolically conceived society" hides behind it. Society is the collective to which the group members associate themselves; in short, "the collective person" is created in such a way that it reaches beyond the consciousness of the individual persons and yet is at the same time immanent. It also has all the characteristics of an awe-inspiring moral authority.(1) HabermasVsDurkheim: this is circular: the moral is attributed to the holy, this to collective ideas of an entity, which in turn should consist of a system of compulsory norms. >Morals, >Norms. 1. E. Durkheim, Sociologie et philosophie, Paris 1951, German Frankfurt 1967, p.104 |
Durkheim I E. Durkheim The Rules of Sociological Method - French: Les Règles de la Méthode Sociologique, Paris 1895 German Edition: Die Regeln der soziologischen Methode Frankfurt/M. 1984 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Religious Belief | Durkheim | Habermas IV 73 Religious Belief/Durkheim/Habermas: Durkheim does not analyze religious belief and patriotism like G. GH. Mead, as out-of-the-ordinary attitudes of modern contemporaries, but as an expression of a collective consciousness deeply rooted in phylogenetic history, which is constitutive for the identity of groups. Habermas IV 74 HabermasVsDurkheim: Durkheim does not sufficiently distinguish between the commonality of ritual practice created by religious symbolism and a linguistically generated inter-subjectivity. >Language community, >Intersubjectivity. Habermas IV 83 Religious Belief/Durkheim/Habermas: Religious belief is always belief of a collective. It emerges from a practice that he interprets at the same time. Religious beliefs are already formulated linguistically, they are the common possession of a religious community, whose members assure themselves of their commonness in ritual actions.(1) Habermas IV 84 Durkheim/Habermas: religion is no longer presented in a positivist manner, in the manner of a theory that (...) represents society as a whole. Instead, there is now a dynamic view. Once ritual practice is recognized as the more original phenomenon, religious symbolism can be understood as a means for a special form of symbolically mediated interaction. This, the ritual practice, serves a communicative communion. >Religion, >Practise. 1. E. Durkheim, Les formes élementaires de la vie religieuse, Paris, 1968, German: Frankfurt 1981 p. 28. |
Durkheim I E. Durkheim The Rules of Sociological Method - French: Les Règles de la Méthode Sociologique, Paris 1895 German Edition: Die Regeln der soziologischen Methode Frankfurt/M. 1984 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Sociology | Durkheim | Habermas IV 9 Sociology/Durkheim/Habermas: Émile Durkheim (1858-1917) is one of the founding fathers of modern sociology together with Max Weber and George Herbert Mead. Like Mead, he proceeds from Weber's concept of rationalization. In the end, Durkheim creates a theory of social solidarity that also includes social and system integration which are related to each other. >M. Weber, >G. H. Mead. Habermas IV 304 Sociology/Durkheim/Habermas: Durkheim starts from "collective representations". >Collectives/Durkheim, >State (Polity)/Durkheim. HabermasVsDurkheim: I propose communicative action as a basic concept. Then society can first be conceived as the lifeworld of members of a social group. (Systems theoryVs). >Communicative action, >Lifeworld, cf. >System theory. |
Durkheim I E. Durkheim The Rules of Sociological Method - French: Les Règles de la Méthode Sociologique, Paris 1895 German Edition: Die Regeln der soziologischen Methode Frankfurt/M. 1984 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
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