Les formes elementaires de la vie religieuse¶
Durkheim, É. (1912). Les formes elementaires de la vie religieuse: Le systeme totemique en Australie. Félix Alcan.
Cited by¶
10 citations across 10 artifacts.
Each citation links to the sentence it supports in the citing article.
Primes¶
- Collective Effervescence
- Durkheim 1912 introduced collective effervescence as the foundational mechanism by which societies reproduce themselves through periodic ritual assemblies
This sourceFélix Alcan. Introduces collective effervescence as the mechanism by which periodic ritual assemblies regenerate society: gathered, synchronized participants experience a transcendent energy attributed to a sacred totem, generating solidarity and moral authority.
Supported in partVerified against the work's full text
Durkheim says rites arise in assembled groups to excite, maintain or recreate group mental states, and cult rites periodically reaffirm the bond; the effervescence chapter itself is not in the text.
“the rites are a manner of acting which take rise in the midst of the assembled groups and which are destined to excite, maintain or recreate certain mental states in these groups”
- Durkheim 1912 introduced collective effervescence as the foundational mechanism by which societies reproduce themselves through periodic ritual assemblies
- Collective Memory
This sourceFélix Alcan. Foundational sociology of religion: the sacred/profane division as the distinctive trait of religious thought, with the sacred a collectively conferred and defended status.
- Institution
- Sociology & anthropology: Marriage, religion, kinship, and education as patterned, transmitted rule-systems independent of their current members; institutions as "social facts" that confront the individual as external and coercive realities, the founding sociological treatment Durkheim (1912) extended in analyzing religion as a collective institution that reproduces social solidarity.
This sourceFélix Alcan. Foundational sociology of religion: the division of the world into sacred and profane is the distinctive trait of religious thought, with the sacred a collectively conferred and collectively defended status (not an intrinsic property of objects) that is contagious and walled off from the ordinary, compressing a group's load-bearing commitments into a protected set.
Supported in partVerified against the work's full text
Supports religion as a collective, group-held institution sustained by periodic rites; the 'social facts' as external, coercive realities and the marriage/kinship/education examples are not here.
“religion is something eminently social. Religious representations are collective representations which express collective realities”
- Sociology & anthropology: Marriage, religion, kinship, and education as patterned, transmitted rule-systems independent of their current members; institutions as "social facts" that confront the individual as external and coercive realities, the founding sociological treatment Durkheim (1912) extended in analyzing religion as a collective institution that reproduces social solidarity.
- Ritual
- Ritual's community-generating power depends partly on exclusion, which creates tensions around who gets to participate and on what terms
This sourceFélix Alcan. Foundational sociology of religion: the division of the world into sacred and profane is the distinctive trait of religious thought, with the sacred a collectively conferred and collectively defended status (not an intrinsic property of objects) that is contagious and walled off from the ordinary, compressing a group's load-bearing commitments into a protected set.
Supported in partVerified against the work's full text
Durkheim ties sacred things to a bounded moral community and bars women and the uninitiated from the most sacred objects, but he does not discuss tension over who may participate.
“the women and the uninitiated cannot approach it.”
- Ritual's community-generating power depends partly on exclusion, which creates tensions around who gets to participate and on what terms
- Sacred
- The foundational formulation belongs to Durkheim (1912), who argued that the division of the world into two domains, the sacred and the profane, is the distinctive trait of religious thought, and that the sacred is not a property of objects in themselves but a status collectively conferred and defended.
This sourceFélix Alcan. Foundational sociology of religion: the division of the world into sacred and profane is the distinctive trait of religious thought, with the sacred a collectively conferred and collectively defended status (not an intrinsic property of objects) that is contagious and walled off from the ordinary, compressing a group's load-bearing commitments into a protected set.
Supported in partVerified against the work's full text
Durkheim states verbatim that the sacred/profane division is the distinctive trait of religious thought and that things are not sacred in themselves; the held text ends before his society-confers-the-sacred argument.
“This division of the world into two domains, the one containing all that is sacred, the other all that is profane, is the distinctive trait of religious thought”
- The foundational formulation belongs to Durkheim (1912), who argued that the division of the world into two domains, the sacred and the profane, is the distinctive trait of religious thought, and that the sacred is not a property of objects in themselves but a status collectively conferred and defended.
Mechanisms¶
- Bridging Ritual
- It draws on the way shared, rhythmic action generates collective feeling and belonging.
This sourceDescribes collective rites in which participants act in common, move in rhythm, and experience an intensified shared feeling that joins them to the group.
- It draws on the way shared, rhythmic action generates collective feeling and belonging.
- Ceremonial Unveiling
- Its strength is that it manufactures, on purpose, the collective emotional peak that makes an object feel shared — the effect Durkheim named collective effervescence, the heightened energy of a group assembled and focused on one thing.
This sourceIdentifies collective effervescence as heightened shared energy generated when an assembled group focuses together on common sacred objects and rites.
- Its strength is that it manufactures, on purpose, the collective emotional peak that makes an object feel shared — the effect Durkheim named collective effervescence, the heightened energy of a group assembled and focused on one thing.
- Community Renewal Ritual
- When the decay that threatens a system is motivational and cultural rather than technical, this is the mechanism that addresses it, and it does so with a force other tools lack: people leave genuinely re-committed.
This sourceDescribes collective gathering as reviving shared faith and periodically remaking collective life.
- When the decay that threatens a system is motivational and cultural rather than technical, this is the mechanism that addresses it, and it does so with a force other tools lack: people leave genuinely re-committed.
- Culture Ritual
- Its strength is that recurring collective enactment keeps a disposition socially legitimate and vivid at low cost — the shared routine binds the group to the value and renews the peer norm without anyone having to be trained or corrected.
This sourceExplains that collective rites intensify shared sentiments, bind participants into a moral community, and periodically renew those sentiments.
- Its strength is that recurring collective enactment keeps a disposition socially legitimate and vivid at low cost — the shared routine binds the group to the value and renews the peer norm without anyone having to be trained or corrected.
- Group Chant, Song, or Refrain
- Sociology has long noted that collectively voicing charged material in unison can generate a heightened, shared emotional state that outlasts the moment.
This sourceDescribes collective song and coordinated ritual as generating shared emotional intensity and renewing sentiments that persist beyond the gathering.
- Sociology has long noted that collectively voicing charged material in unison can generate a heightened, shared emotional state that outlasts the moment.
Verification¶
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Links previously used in the corpus¶
Before the registry existed this work was also linked 6 other ways.
- https://archive.org/details/lesformeslmenta00durkgoog ×1
- https://catalogue.bnf.fr/ark%3A/12148/cb123180332 ×1
- https://catalogue.bnf.fr/ark:/12148/cb123180332 ×1
- https://gallica.bnf.fr/ark:/12148/bpt6k744326 ×1
- https://gallica.bnf.fr/ark:/12148/bpt6k744383 ×1
- https://www.bibliotheque.nat.tn/BNT/doc/SYRACUSE/204303/les-formes-elementaires-de-la-vie-religieuse?_lg=fr-FR ×1
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