"What is Bread?" The Anthropology of Belief

This is a postprint (accepted manuscript) version of the article published in Ethos 40(3):341-357 in September 2012. The final version of the article can be found at http://onlinelibrary.wiley.com.ezproxy.bu.edu/doi/10.1111/j.1548-1352.2012.01261.x/abstract (login required to access content). The version made available in Digital Common was supplied by the author.Accepted Manuscripttru

"An Army of Civil Servants": Max Weber and Émile Durkheim on socialism

This paper is a comparison of the views of Max Weber and Émile Durkheim on socialism; these two have yet to be compared on this topic. They offered shared critiques of socialism, but differed in assessment of its overall worth, with Durkheim being more welcoming. After considering possible explanations for this divergence I argue it reflects the contrasting methodologies adopted by both. Whilst Weber places questions of the ‘value’ of socialism solely in the conscious of the individual, and therefore beyond sociology, Durkheim sees this as a social question and therefore part of the practical concerns of sociologists

'An Apotheosis of Well-Being': Durkheim on austerity and double-dip recessions

This article is an attempt to contribute a view on the economic crisis from classical sociology, a voice often missing from the sociological response to the crisis. The work of Émile Durkheim provides a unique perspective here centred on morality and inequality produced in a historical context akin to our neoliberal times. It is argued there are four key points to take from Durkheim’s work. Firstly, that the initial credit crunch can be more fully understood with reference to the economic anomie which Durkheim sees as ‘chronic’ in a time of marketization. Secondly, that this creates an antagonistic relationship between a supposedly self-dependent rich and lazy poor. Thirdly, this conception of self-dependency and individual initiative makes any attempt to regulate the economy akin to sacrilege. Finally, the state is unwilling to intervene due to the emergence of ‘pseudo-democracies’. Therefore, Durkheim’s theory accounts for the initial crisis, austerity and double-dip recessions in a sociological framework. The article concludes by returning to the centrality of morality to the crisis for Durkheim and highlighting the omission of this in contemporary debates

Elementary Forms of the Metaphorical Life : Tropes at Work in Durkheim’s Theory of the Religious

Peer reviewedPostprin

Levinas, Durkheim, and the Everyday Ethics of Education

This article explores the influence of Émile Durkheim on the philosophy of Emmanuel Levinas in order both to open up the political significance of Levinas’s thought and to develop more expansive meanings of moral and political community within education. Education was a central preoccupation for both thinkers: Durkheim saw secular education as the site for promoting the values of organic solidarity, while Levinas was throughout his professional life engaged in debates on Jewish education and conceptualized ethical subjectivity as a condition of being taught. Durkheim has been accused of dissolving the moral into the social, and his view of education as a means of imparting a sense of civic republican values is sometimes seen as conservative, while Levinas’s argument for an ‘unfounded foundation’ for morality is sometimes seen as paralyzing the impetus for concrete political action. Against these interpretations, I argue that their approaches present provocative challenges for conceptualizing the nature of the social, offering theoretical resources to deepen understanding of education as the site of an everyday ethics and a prophetic politics opening onto more compelling ideals for education than those dominant within standard educational discourses

The social, cosmopolitanism and beyond

First, this article will outline the metaphysics of ‘the social’ that implicitly and explicitly connects the work of lassical and contemporary cosmopolitan sociologists as different as Durkheim, Weber, Beck and Luhmann. In a second step, I will show that the cosmopolitan outlook of classical sociology is driven by exclusive differences. In understanding human affairs, both classical sociology and contemporary cosmopolitan sociology reflect a very modernist outlook of epistemological, conceptual, methodological and disciplinary rigour that separates the cultural sphere from the natural objects of concern. I will suggest that classical sociology – in order to be cosmopolitan – is forced (1) to exclude non-social and non-human objects as part of its conceptual and methodological rigour, and (2) consequently and methodologically to rule out the non-social and the non-human. Cosmopolitan sociology imagines ‘the social’ as a global, universal explanatory device to conceive and describe the non-social and non-human. In a third and final step the article draws upon the work of the French sociologist Gabriel Tarde and offers a possible alternative to the modernist social and cultural other-logics of social sciences. It argues for a inclusive conception of ‘the social’ that gives the non-social and non-human a cosmopolitan voice as well

Networks, Urban

For much of the twentieth century, urban networks was a term used by sociologists and others to describe social networks, their importance for bonding within communities and bridging between communities, and their relationship to the geographical mobility implied by late-nineteenth- and early-twentieth-century urbanization, mid-twentieth-century suburbanization, and late-twentieth-century globalization. This relationship is often assumed to be one in which social networks are threatened by geographical mobility. From sometime in the 1980s, in a context of globalization, network became a metaphor used across the social sciences to describe how people, ideas, and objects flow between nodes in a globalizing world, and urban networks became a term used by geographers and others to describe at least four more or less connected things: (1) archipelagos of world or global cities, in which centrality depends on networks of producer services and information and communications technology infrastructure; (2) this information and communications technology infrastructure, among other networked infrastructure, which has become unbundled in recent years, leading to fragmented or splintered cities; (3) other smaller networks of humans and nonhumans – actor networks – that help to maintain urban life; and (4) twenty-first-century social networks, characterized by their transnational geographies and relatively high levels of institutionalization and self-consciousnes

Lettres à Marcel Mauss, París, PUF, 1998

Depto. de Sociología AplicadaFac. de Ciencias Políticas y SociologíaTRUEpu