Les formes élémentaires de la vie religieuse¶
Durkheim, É. (1912). Les formes élémentaires de la vie religieuse: Le système totémique en Australie.
Cited by¶
6 citations across 6 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.
- 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.
- 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.
- 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.
- 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¶
- 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.
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Links previously used in the corpus¶
Before the registry existed this work was also linked 2 other ways.
- https://archive.org/details/lesformeslmenta00durkgoog ×1
- https://catalogue.bnf.fr/ark%3A/12148/cb123180332 ×1
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