The purpose of this paper is to discuss the meaning of giftgiving and reciprocity in modern society and thereby following the pointers left by Marcel Mauss. A critique will be made of the dichotomy of self-interest and normatively orientated action that forms the basis of sociology. For this conceptual dichotomization has caused forms of social interaction that cannot be localized either on the side of self-interest or on that of morality. It is the logic of the gift and the reciprocity thus evoked that in our view accompanies and structures all forms of interaction, from the social micro to the macrolevel. It is shown that in modern societies gifts and reciprocities form their own orders of interaction, and not only on a microsocial level. The principle of reciprocity even accompanies as a rule transfers owing to (state) compulsion as well as economic, selective exchange. As a basic principle of processes of sociation it is, fundamentally, present everywhere and in some areas it is explicitly and openly in effect (for example in welfare state transfers). Sociology has for too long overlooked the fact that this principle cannot be traced back either to normativist or to utilitarian explanations and nevertheless represents a principle of construction of modern societies.
The working paper firstly discusses the Convivialist Manifesto which was published by a group of French academics in 2013. Secondly, the concepts of convivialism as a social and political theory and conviviality as a lived practice are compared. Finally, a normative model of modes of conviviality is developed. Associative self-organisation is decisive for the theory and practice of conviviality. Exchange without remuneration and self-organised gathering can be seen as the basis of a convivial social order which is differentiated from a solely material and monetarily defined version of prosperity and the good life.
In recent years, increasing public attention has been paid to voluntary action, civic engagement and philanthropy. It is in this framework that the growing numbers of childless older people are regarded as a valuable source of charitable giving. In fact, by giving to philanthropic foundations -instead of consuming their wealth or leaving inheritances -childless donors may develop into pioneers in the field of post-familial civic engagement. The article explores the circumstances under which childless older people adopt this behaviour in both Germany and the United States of America. It is found that making large donations or setting up philanthropic foundations is still an elite phenomenon, but on the other hand that establishing a foundation is attractive for childless people, both as a means of ensuring that one's name lives on, and as a way of organising bequests. Educational level, ill-health, social capital and religiosity all positively reinforce the inclination of childless people to transfer resources to charities. It is also shown that the institutional framework or organised fundraising has a large role in fostering charitable giving among the childless. The framework of charity organisations and fund raising in the country of residence plays an important role in determining the expansion and democratisation of charitable giving.
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