Durkheim, Frazer, and Smith: The Role of Analogies and Exemplars in the Development of Durkheim's Sociology of Religion

Jones, Robert Alun

doi:10.1086/228543

Cited by 37 publications

(19 citation statements)

References 34 publications

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“…The bulk of Durkheim's work is centered on the analysis of nonmaterial social facts, emphasizing the importance of morality, collective conscience, collective representations, and social currents (Ritzer, 1992). Religion has been conceived as the ultimate nonmaterial social fact and has a "dynamogenic" quality, which is the capacity to not only inhibit the actions of individuals but also to elevate them above their conventional powers and capabilities (Jones, 1986;Ritzer, 1992). As follows, the ultimate goal for Durkheim was to decipher the origins of religion in modern society.…”

Section: Durkheim's Theory Of Religion: Totemismmentioning

confidence: 99%

Durkheim, Totemism, and The Manson Family: Theorizing on the Relationship Between Religion and Violence

Sutton¹

2018

Homicide and Violent Crime

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Purpose -To explain the unswerving loyalty given to Charles Manson by his followers from a religious perspective by drawing on Durkheim's (1912/1976) theory of religion and Hall's (2003, 2013 theory of religion and violence.Design/methodology/approach -A qualitative analysis of archived multimedia either quoting, or written by, members of the Manson Family. Specifically, a theoretical thematic analysis is used to draw inferences on how members explained their participation in the 1969 murders.Findings -The Manson Family display a unified belief system premised on the sacredness ascribed to Helter Skelter, forming a moral community at Spahn Ranch. Manson was conceived as the clan's God, thereby meeting most of Durkheim's requirements for a religious formation. A main component of their belief system was the inevitability of Helter Skelter, or the upcoming racial revolution; the ultimate war and end of the world. This belief provides one explanation for the Manson murders; that they were carried out as a religious duty to initiate Helter Skelter.Originality/value -Despite the continued public fascination with the Manson murders, only a few studies have applied a sociotheoretical 64 DANIELLE SUTTON framework to explain this event and none have used a religious account from the perspective of those involved. By introducing religion as one plausible framework, this research is not only an extension of Durkheim's work but also contributes to existing literature on the relationship between religion and violence.

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Section: Durkheim's Theory Of Religion: Totemismmentioning

confidence: 99%

Durkheim, Totemism, and The Manson Family: Theorizing on the Relationship Between Religion and Violence

Sutton¹

2018

Homicide and Violent Crime

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“…Even more significantly, Meštrović (1984) has substantiated the infrequently recognized role of the unconscious in Durkheim's concepts. Jones (1986) has also pointed out that between 1897 and 1898, Durkheim evinced "increased interest in the psychology of the unconscious" (p. 617). Thus Durkheim's use of the unconscious appears to be a relatively recent "discovery," while Freud's use of the unconscious has been commonplace information since he first published.…”

Section: International Journal Of Transpersonal Studies 44 Greenwoodmentioning

confidence: 99%

Emile Durkheim and C. G. Jung: Structuring a Transpersonal Sociology of Religion

Greenwood¹

2013

IJTS

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Religion is a prevalent theme in the works of both Emile Durkheim and C. G. Jung, who participated in a common intellectual milieu. A comparison of Durkheim's collective consciousness and Jung's collective unconscious reveals strikingly similar concepts. The components of these structures, collective representations and archetypes, illustrate interdependent sociological and psychological processes in the theorized creation of religious phenomena. An analysis of the constitutive elements in these processes offers a basis for structuring a transpersonal sociology of religion.

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“…Zweitens fällt auf, dass sich auch die Gleichung "Religion = Gesellschaft" nicht in den frühen religionssoziologischen Arbeiten von Durkheim findet (vgl. auch Jones 1986). Dagegen ist sie 1896 in Mauss' Besprechung von Steinmetz bereits vorhanden, wie wir gesehen haben, zwar nicht systematisch entwickelt, aber doch bereits rudimentär angelegt und somit zumindest vom Erscheinungsjahr der Rezension her das erste Mal innerhalb der religionssoziologischen Texte der Durkheim-Schule schriftlich festgehalten.…”

Section: Die Religionssoziologie Von Marcel Maussunclassified

Die Religionssoziologie von Marcel Mauss

Moebius

2011

Zeitschrift Für Religionswissenschaft

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Zusammenfassung: Die bislang vernachlässigte Bedeutung von Marcel Mauss für die Ursprünge und den weiteren Verlauf der Durkheim'schen Religionssoziologie stellt eine Rezeptionslücke auf dem Gebiet der Religionswissenschaft und -soziologie dar. Dabei sind die entsprechenden Texte von Mauss -wie etwa eine seiner ersten Rezensionen, in der er das Konzept des Sakralen entwickelt -nicht nur Vorarbeiten von Durkheims Die elementaren Formen des religiösen Lebens. Mit den Analysen des Sakralen, der Magie, der Analyse des jahreszeitlichen Wandels von Religiosität, der Opferriten, des Gebets und der Ausarbeitung des Begriffs des mana eröffnet Mauss auch neue Zugangsweisen und Erkenntnisse für gegenwärtige religionssoziologische und -wissenschaftliche Forschungen, die nicht in der Religionssoziologie Durkheims aufgehen. Der Beitrag diskutiert Mauss' Vorreiterrolle für die Religionssoziologie der Durkheim-Schule und stellt seine zentralen religionssoziologischen Konzepte vor.Abstract: Until today the importance of Marcel Mauss for the emergence and further development of Durkheimian sociology of religion has been neglected both in religious studies and the sociology of religion. Mauss' works are, however, more than preliminary steps for Durkheim's The Elementary Forms of Religious Life. This can already be seen in his first major review from 1896 which develops the concept of the sacred. In general, Mauss' studies on the sacred and on magic, his analyses of the seasonal variation of religion and of sacrifice and prayer as well as his conceptualization of mana open new approaches and insights for current studies of religion which go beyond Durkheim's sociology of religion. The article discusses Mauss' pioneering role for the Durkheimian perspective on religion and introduces the central concepts of Mauss' sociology of religion.

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Durkheim, Frazer, and Smith: The Role of Analogies and Exemplars in the Development of Durkheim's Sociology of Religion

Cited by 37 publications

References 34 publications

Durkheim, Totemism, and The Manson Family: Theorizing on the Relationship Between Religion and Violence

Durkheim, Totemism, and The Manson Family: Theorizing on the Relationship Between Religion and Violence

Emile Durkheim and C. G. Jung: Structuring a Transpersonal Sociology of Religion

Die Religionssoziologie von Marcel Mauss

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