No full-text available
To read the full-text of this research,
you can request a copy directly from the authors.
De Quelques Formes Primitives de Classification
... Ainsi était établie une continuité conceptuelle entre normativité et mise en forme. 6 L'intérêt sociologique pour les opérations de classement (Thévenot 1979) s'inscrivait dans une généalogie remontant à Emile Durkheim et Marcel Mauss (Durkheim & Mauss 1971[1903[1903), pour se poursuivre avec Pierre Bourdieu et Luc Boltanski (Bourdieu & Boltanski 1975). Le mouvement pluridisciplinaire d'histoire et sociologie des sciences et techniques a fourni un apport complémentaire, plus attentif que le précédent aux matérialités (Latour 1983), tandis que l'oeuvre de Michel Foucault sur Les mots et les choses (Foucault 1966(Foucault , 1970 avait auparavant ouvert une perspective historique sur les épistémès du rapprochement. ...
... Ainsi était établie une continuité conceptuelle entre normativité et mise en forme. 6 L'intérêt sociologique pour les opérations de classement (Thévenot 1979) s'inscrivait dans une généalogie remontant à Emile Durkheim et Marcel Mauss (Durkheim & Mauss 1971[1903[1903), pour se poursuivre avec Pierre Bourdieu et Luc Boltanski (Bourdieu & Boltanski 1975). Le mouvement pluridisciplinaire d'histoire et sociologie des sciences et techniques a fourni un apport complémentaire, plus attentif que le précédent aux matérialités (Latour 1983), tandis que l'oeuvre de Michel Foucault sur Les mots et les choses (Foucault 1966(Foucault , 1970 avait auparavant ouvert une perspective historique sur les épistémès du rapprochement. ...
... Ainsi était établie une continuité conceptuelle entre normativité et mise en forme. 6 L'intérêt sociologique pour les opérations de classement (Thévenot 1979) s'inscrivait dans une généalogie remontant à Emile Durkheim et Marcel Mauss (Durkheim & Mauss 1971[1903[1903), pour se poursuivre avec Pierre Bourdieu et Luc Boltanski (Bourdieu & Boltanski 1975). Le mouvement pluridisciplinaire d'histoire et sociologie des sciences et techniques a fourni un apport complémentaire, plus attentif que le précédent aux matérialités (Latour 1983), tandis que l'oeuvre de Michel Foucault sur Les mots et les choses (Foucault 1966(Foucault , 1970 avait auparavant ouvert une perspective historique sur les épistémès du rapprochement. ...
... Ainsi était établie une continuité conceptuelle entre normativité et mise en forme. 6 L'intérêt sociologique pour les opérations de classement (Thévenot 1979) s'inscrivait dans une généalogie remontant à Emile Durkheim et Marcel Mauss (Durkheim & Mauss 1971[1903[1903), pour se poursuivre avec Pierre Bourdieu et Luc Boltanski (Bourdieu & Boltanski 1975). Le mouvement pluridisciplinaire d'histoire et sociologie des sciences et techniques a fourni un apport complémentaire, plus attentif que le précédent aux matérialités (Latour 1983), tandis que l'oeuvre de Michel Foucault sur Les mots et les choses (Foucault 1966(Foucault , 1970 avait auparavant ouvert une perspective historique sur les épistémès du rapprochement. ...
... Ainsi était établie une continuité conceptuelle entre normativité et mise en forme. 6 L'intérêt sociologique pour les opérations de classement (Thévenot 1979) s'inscrivait dans une généalogie remontant à Emile Durkheim et Marcel Mauss (Durkheim & Mauss 1971[1903[1903), pour se poursuivre avec Pierre Bourdieu et Luc Boltanski (Bourdieu & Boltanski 1975). Le mouvement pluridisciplinaire d'histoire et sociologie des sciences et techniques a fourni un apport complémentaire, plus attentif que le précédent aux matérialités (Latour 1983), tandis que l'oeuvre de Michel Foucault sur Les mots et les choses (Foucault 1966(Foucault , 1970 avait auparavant ouvert une perspective historique sur les épistémès du rapprochement. ...
... Ainsi était établie une continuité conceptuelle entre normativité et mise en forme. 6 L'intérêt sociologique pour les opérations de classement (Thévenot 1979) s'inscrivait dans une généalogie remontant à Emile Durkheim et Marcel Mauss (Durkheim & Mauss 1971[1903[1903), pour se poursuivre avec Pierre Bourdieu et Luc Boltanski (Bourdieu & Boltanski 1975). Le mouvement pluridisciplinaire d'histoire et sociologie des sciences et techniques a fourni un apport complémentaire, plus attentif que le précédent aux matérialités (Latour 1983), tandis que l'oeuvre de Michel Foucault sur Les mots et les choses (Foucault 1966(Foucault , 1970 avait auparavant ouvert une perspective historique sur les épistémès du rapprochement. ...
... 32 Segundo Fardon (1999, p. 227-228), "ironically, Douglas note, Durkheim's argument was borne out when his own analysis aroused hostility for seeming to suggest there existed a group mind which subordinated the sovereignty of individual reason. Fuller (1976Fuller ( [1949), com o intuito de contrastar distintas concepções de direito e de justiça, 39 elabora uma 33 Segundo Douglas (1986, p. 10), "Emile Durkheim had another way of thinking about the conflict between individual and society (Durkheim 1903(Durkheim , 1912. He transferred it to warring elements within the person. ...
... Para um excelente desenvolvimento dessa questão, ver: Fardon (1999). 35 Trata-se de uma tese especialmente esboçada por Durkheim e Mauss (1969[1903). Para um exame dessa tese e de sua assunção por Mary Douglas, ver, especialmente: Fardon (1999). ...
O objetivo deste artigo é enfocar as bases institucionais das concepções de justiça. Para tanto, inicialmente, aponta a importância do conceito de instituição, sublinhando, porém, a polissemia que o caracteriza. Feito isso, realiza um conciso exame da “sociologia das instituições” desenvolvida por Émile Durkheim. Em seguida, aborda a questão relativa às bases institucionais das concepções de justiça a partir da releitura proposta por Mary Douglas acerca do célebre artigo intitulado “O caso dos exploradores de cavernas”, de Lon L. Fuller. Por fim, à guisa de conclusão, apresenta uma breve síntese da temática analisada.
... Even before becoming important in science and technology studies, the question of boundaries was a classical object of study for social scientists (Lamont and Molnár, 2002;Vergne and Wry, 2014). In fact, it is inseparable from the original work on categories, as sets transmitted to and legitimised by the members of a society in order to organise the social world (Durkheim and Mauss, 1903). The pragmatic turn taken by the social sciences in the 1980s, notably with the theories of situated action and cognition (Suchman, 1987), challenged these perceptions by focusing on the act of categorisation. ...
A growing number of activities formerly undertaken off-farm are now carried out on-farm, including product processing, agronomic experimentation or animal slaughter. This also applies to the production of certain agricultural inputs, including micro-organisms used as alternatives to chemical inputs in plant nutrition and health. Based on a case study in Brazil, this article analyses the mechanisms behind this shift in the production of inputs, particularly the way it challenges the boundaries that usually delimit the skills and activities of farmers, agri-supply companies and agricultural research. It highlights the boundary work they undertook to extend or, on the contrary, to preserve their prerogatives and competences. Economic, political and epistemic issues are at stake around these boundaries and their movements, and the stakeholders involved defend contrasted positions. The results show that the shift of certain activities towards the farm, which is often seen as an important lever in agroecological transitions, is a complex process and can cause major tensions among stakeholders. Il also shows that, despite these movements, the on-farm production of nature-based solutions and bio-based technologies like microorganisms only partially call the organisation and trajectory of agro-industrial systems into question. In conclusion, the article calls for reflection on the role of agri-supply companies in the transformation of agri- cultural technological systems. It also calls for research into the control of the technologies produced on farm, and into the ways in which the State can transform existing systems.
... While many countries in the Americas gained independence in the first half of the 19th century and became sovereign states, Africa remained part of the European colonies until the 1960s. In the early 20th century, European researchers such as Mauss and Durkheim (1903), Malinowski (1935), and Evans-Pritchard (1937) challenged the hierarchy of knowledge systems and societies induced by social evolutionism. Other authors, especially French surrealist anthropologists, ultimately discarded the socio-evolutionist approach. ...
The present article examines the application
of epidemic response models on Guinean territory during
the Covid-19 pandemic and questions the observable
divergence between said models and implemented
caregiving and epidemic management practices. Firstly, the
article examines how barrier measures (masks, distancing)
collide and challenge healthcare workers’ “practical
norms” in healthcare centres. Through this, the study aims
to break with prevailing notions of Guinean – and more
widely African – health care systems as dysfunctional, as
well as with the interpretation that healthcare workers’
and the general public’s non-compliance with protective
measures represents resistance or reluctance. Secondly, this
paper explores how the ontological approach enables the
examination of processes including translation, adaptation
and appropriation during the implementation of epidemic
management models by healthcare workers and the
local public. Thirdly, the paper analyses how, through the
mobilization of various tactics and ontological repertoires,
patients manage epidemic risk in treatment centres (CT-
Epi) and navigate the invisible world of viruses. Through
the analysis of the Covid-19 response in Guinea, and
drawing on an innovative ontological approach in Africanist
anthropology, this paper aims to reconsider former theories
and concepts relating to the supposed failures of African
systems and to propose new axes of analysis for African
contexts.
... Tandis que les territoires américains prennent leur indépendance dans la première moitié du XIX e siècle et se constituent en États souverains, l'Afrique fait encore partie des colonies européennes jusque dans les années 1960. Au début du XX e siècle, des chercheurs européens comme Mauss et Durkheim (1903), Malinowski (1935), Evans-Pritchard (1937) viennent remettre en question la hiérarchie des systèmes de savoir et des sociétés induite par l'évolutionnisme social. D'autres auteurs, notamment le mouvement surréaliste de l'anthropologie française, vont définitivement rejeter toute approche socio-évolutionniste : des anthropologues et ethnographes tels que Rouch (1947), Griaule (1934) et Bataille (1929) vont ainsi déconstruire et remettre en question les concepts de normalité, de réalité et de vérité dans le monde occidental. ...
Cet article analyse l’application des modèles de
ripostes épidémiques sur le territoire guinéen lors de la
survenue de l’épidémie de Covid-19 et interroge les décalages
souvent visibles entre ces modèles et les pratiques réelles
de prise en charge et de gestion épidémique observées.
Il analyse dans une première partie la manière dont les
mesures barrières se heurtent aux « normes pratiques »
(Olivier de Sardan, 2010) des soignants dans les centres
de santé. Il vise à sortir de la compréhension classique des
systèmes de santé guinéens – et plus largement africains
– comme « dysfonctionnels » (Jaffré et Olivier de Sardan,
2003) et de l’interprétation du non-respect des mesures
de protection par les soignants et les populations comme
relevant de « résistances » ou « réticences » (Somparé 2020).
Pour ce faire, il propose dans une seconde partie d’explorer
le potentiel de l’approche ontologique pour comprendre les
processus de traduction, d’adaptation et d’appropriation à
l’œuvre dans l’application des modèles de gestion par les
soignants et les populations. Il examine dans une troisième
partie comment les patients gèrent le risque épidémique
au sein du Centre de traitement épidémique (CT-Epi) par
la mobilisation de tactiques et de répertoires ontologiques
divers permettant de négocier avec l’invisible viral. L’enjeu
est ainsi de mobiliser l’approche ontologique afin de
revisiter les théories issues de l’anthropologie africaniste
et de proposer de nouveaux axes d’analyse des contextes
africains, notamment celui de la Covid-19 en Guinée.
... A religious belief is an acceptance of the truthfulness of a religious proposition (Harris et al., 2009). Religious beliefs are based on certain principles (Durkheim & Mauss, 2017) and affect the believer's practices (Bloom, 2012). Religion and religious beliefs affect marital life significantly (Ahmadi & Hossein-Abadi, 2009;Brimhall & Butler, 2007;Fiese & Tomcho, 2001). ...
People from distinct cultural backgrounds practice Islam. The general impact of culture over religion, including Islam, has been well documented. The current study specifically focused on marriage-related Islamic beliefs and intended to analyze the impact of culture in this regard by comparing Pakistani and Qatari Muslims. The study involved 519 participants from Pakistan and Qatar. A specific questionnaire was designed for the current study in Urdu and Arabic. It comprised 26 items and covered various Islamic matrimonial beliefs. The findings revealed that the marital beliefs of Qatari Muslims were significantly closer to the authentic Islamic beliefs than those of Pakistani Muslims. The current study's findings reflected the impact of indigenous culture on the marriage-related beliefs of Pakistani Muslims.
... El análisis de las categorías del juicio escolar enlaza con la tradición del análisis de las formas de clasificación (Durkheim & Mauss, 2017). Las clasificaciones no obedecen a criterios lógicos, sino sociológicos, prácticos (Bourdieu & Saint Martin, 1975), que van más allá de los criterios de evaluación empleados conscientemente por los docentes. ...
Los discursos públicos sobre el fracaso escolar dicen poco sobre cómo se producen los “éxitos” y “fracasos” en la práctica cotidiana de las escuelas. Este trabajo analiza cómo se produce el juicio escolar en la educación secundaria obligatoria a partir de un trabajo de campo etnográfico (observación participante y entrevistas) en instituto público de un barrio popular. Muestra que el juicio escolar –y, con ello, los “éxitos” y “fracasos” escolares– es producto de un trabajo colectivo de categorización y jerarquización del alumnado. Los juicios cotidianos de los profesores movilizan diversas categorías o esquemas de percepción y apreciación incorporados: la presencia, la actitud, el comportamiento y la “disrupción”, la capacidad, el nivel. Su estudio revela que la educación secundaria, a pesar de las reformas comprensivas y la incorporación de nuevas categorías psicológicas al vocabulario docente, mantiene un fuerte carácter selectivo basado en una mezcla de ideología del don e ideología meritocrática.
... Of significance to how the relationship of science plays out in discussion of knowledge for library collection work is Bloor's (1982) attempt to synthesise Durkheim and Mauss's (1903) concept of classification (the classification of things reproduces the classification of people) with Hesse's (1974) network model. Bloor's characterisation of Hesse's approach (originally directed to inference) is that Hesse holds firmly to the view that knowledge is organic and the organisation of the whole takes precedence over the parts, overseeing their adjustment and correction … the organisation of a classificatory system is not, and cannot be, determined by the way the world is. ...
Public libraries contribute to a democratic civil society and an educated, informed, tolerant and engaged polity. There is, however, little extant research on how knowledge is represented in public libraries in Australia, and in particular about what types of assumptions about knowledge are prioritised in selecting and evaluating adult nonfiction monographs. This dissertation is a mixed methods study of public library adult nonfiction monograph collections and the professional lived experience of the librarians who select and evaluate them. I situate this study within collection management, knowledge organisation and epistemics. Firstly, I look to elicit the knowledge-oriented factors that influence selection and evaluation of nonfiction collections. I formulate the explanation in terms of a number of ways that knowledge is valued, its relationship to the concept of belief, worldview and the practice of librarianship. I also look to provide an interpretive matrix through which it is possible to characterise the knowledge represented in these collections. I engage in an empirical bibliometric study to describe the commonalities in distribution that reveal subject priorities and to assess how subjects are distributed in terms of range and depth of coverage and I engage in a discursive inquiry into librarians’ epistemic values and their orientations towards particular types of knowledge to explicate the criteria that selectors bring to bear on their selection and evaluation decisions and how they would identify crucial or core knowledge, assuming this exists. The triangulation of the two studies helped to answer the question of how knowledge is represented. I make the case that while knowledge is represented primarily in terms of that which has value for people oriented in their personal concerns at the level of self, home and family, and that this may limit what is included in a knowledge collection, this is necessitated by the need for knowledge to support the development of public library users’ sense of personal meaning and that it is the expression also of librarians care for the value of this for users as individuals and as members of an epistemic community.
... Grid/group analysis helps understand how individuals respond to things that do not fit into the boundaries of accepted ways of thinking, hinging on Douglas's conjecture that different social groups organize the intellectual coherence of their world differently. Smaller-scale social relations are detectable in more comprehensive systems of classification (Durkheim and Mauss 1903). But how are these connections established? ...
Scientific pluralism has become a household position within the philosophy of science literature. There are numerous accounts of plurality within various research fields. Most scientific pluralists, however, focus on the plurality of theories, explanations, or mechanisms, while other potential targets of plurality that the philosophy of scientific practice has particularly emphasized have so far not received extensive treatment. How should we approach such practice-based candidates of plurality? And what are potential pluralist positions concerning the objects of scientific practice? In this article, I set out to answer these questions. I combine approaching a widely influential topic within the philosophy of science, scientific pluralism, with social science methodology. Using interview data combined with sociological analysis, I provide a nuanced picture of the dynamics of one particular research field that displays plurality. Focusing on how sociological configurations resonate with intellectual commitments within a research field, I disentangle practice-based from theoretical plurality. I consider how these empirical results should feedback on the scientific pluralism literature.
... En la tradición antropológica, el concepto de representación nos retrotrae a la Escuela Sociológica Francesa -particularmente a los trabajos de Durkheim (1989) y Mauss (Durkheim y Mauss 1968)-y en el pensamiento antropológico contemporáneo, a las exposiciones de Bourdieu (1985de Bourdieu ( , 1992de Bourdieu ( , 1993de Bourdieu ( , 1997de Bourdieu ( , 1998 en dos niveles que al mismo tiempo lo vinculan y lo contraponen con la herencia de la Escuela clásica. 6 ...
... El primer, doncs, que hem tingut en compte és la consideració de la pràctica ciutadana institucional com una activitat social. Entendre que un sistema de pensament, o de classificació, pot treballar-se des de la noció de fet social implica que es posen en relació aquests sistemes de representacions amb les diferents formes d'organització social (Durkheim i Mauss, 1903). Ara bé, si concebem el fet social com a històric, és a dir com a fet social total (Mauss, 1923), no podem separar allò simbòlic dels altres tipus de relació social. ...
Anàlisi dels discursos dels participants en els òrgans formals de participació de la Generalitat Valenciana
... Its genealogy in the social sciences is extensive and diverse. It harks back to the classics: Simmel's (1908) "How Is Society Possible?" and Durkheim's and Mauss's Kantian themes and variations (Durkheim [1912(Durkheim [ ] 1968Mauss 1901-1902;Hubert andMauss 1902-1903;see Godlove 1996;Schmaus 2004;Turner 2017). More family members: Foucault's "historical a priori" and "episteme," and arguably his structuralist predecessors as well (Foucault 1966;see Megill 1979see Megill , 1987. ...
I argue that what-makes-it-possible questions are a distinct and important kind of sociological research question. What is social phenomenon P made possible or enabled by? Results won’t be about P’s causes and causal relationships, but about its enablers and enabling relationships. I examine the character of what-makes-it-possible questions and claims, how they can be empirically investigated, and what they’re good for. If I’m right, they provide a unique perspective on social phenomena, they show how the social world doesn’t come ready-made, and they open up new avenues for research.
... religion) is the mechanism by which the spaciotemporal consciousness of individuals is coordinated into a single collective experience that differentiates time according to a cycle of festivals, differentiates space according to a topography centred around sacred locations, differentiates social groups based on the distribution of roles in the ritual, and differentiates between forces based on their positive or negative effect on community survival, unity and prosperity. In this anthropocentric or "socio-centric" (Durkheim & Mauss 2009[1903: 51) context of the generation of consciousness and knowledge, it is ritual, which brings all classes together at a sacred centre of space and time, that is the origin of conceptions of totality, and of the affective intimations of transcendence. ...
This article interrogates the near-complete absence of China as a source of materials and inspiration for constructing theoretical concepts and models in mainstream sociology and anthropology. I outline the story of the largely forgotten mutual engagements, influences, and missed connections between the work of the French sociologist and sinologist Marcel Granet (1884–1940), whose work revolved around Chinese religion, and key figures in the history of sociological and anthropological theory, exemplified by Durkheim, Mauss, and Lévi-Strauss. My purpose is to restore Granet—and, through Granet, China—in the genealogy of classical anthropological and social theory. This involves showing how Granet’s work was informed by the theoretical debates that animated his mentors and colleagues in the French sociological school, and how he, in turn, directly or indirectly influenced subsequent theoretical developments. It also involves raising questions about the implications of connections that were missed, or only briefly evoked, by theoreticians in subsequent generations. These questions open bridges for advancing a mutually productive dialogue between the study of Chinese cosmology, religion, and society, and theory construction in sociology and anthropology.
Ziya Gökalp Orta Asya Türk toplumları hakkında çok sayıda çalışma kaleme almıştır. Bu eserler, aynı bilgileri farklı yerlerde tekrar eden çalışmalardan ziyade uluslararası literatürle kurulan ilişki neticesinde giderek genişleyen ve iddiaları keskinleşen bir araştırma programının çıktılarıdır. Ne var ki söz konusu çalışmaları Gökalp’in öne sürdüğü argümanların menşeini ve siyasi içerimlerini dikkate almadan, Orta Asya Türk toplumlarının yaşayışlarına ilişkin birer tarih, Türkoloji ya da antropoloji kitabı olarak değerlendirmek doğru değildir. Gökalp ulaştığı son noktada kendi döneminin sosyal bilimlerinde moda olan totem, tabu, mana ve potlaç kavramlarının Eski Türk toplumlarındaki muadillerini ongun, ıduk, kut ve yağma toyu olarak tespit eder ve bu toplumlarda demokratik karakterli, anasoylu (matrilinéaire) ve babayerli (patrilocale), totemist bir inanışa sahip, dışevlilik kuralının geçerli olduğu, aşiret temelli bir örgütlenmeden -potlaç aracılığıyla- tek tanrılı (Toyonizm), içevlilik üzerine kurulu, hiyerarşik bir ilhanlık modeline geçildiğini öne sürer. Ancak saha yönelimli antropolojinin gelişmesi ve Gökalp’in iktibas ettiği teorik çerçevenin gözden düşmesiyle onun Türk toplumlarını yerleştirdiği model de eleştirilere açık hale gelir. Bu makalede Gökalp’in Orta Asya Türk kültürünü incelerken faydalandığı Fransızca kaynaklar tespit edilerek Gökalp’in bu kaynakları Türk kültürü araştırmalarına ne şekilde tatbik ettiği ve böylesi bir kavramsal aktarımın ilerleyen dönemde yol açtığı tartışmalar incelenmektedir.
Au cours d’une enquête ethnographique portant sur la conduite d’un Plan de paysage au Pays basque, j’ai observé que les paysagistes chargés de l’étude et moi-même pouvions être amenés à employer les mêmes méthodes d’enquête. Par ailleurs, on observe, dans la littérature, le recours à des méthodes de l’anthropologie dans des études paysagères autres que celles que j’ai observées. Parallèlement, certains anthropologues utilisent des outils semblables à ceux de paysagistes pour se saisir au mieux des représentations ou de la dimension sensible du paysage. Ces observations me conduisent à établir un rapprochement des disciplines anthropologique et paysagère concernant les méthodes qu’elles emploient pour l’étude du paysage. Cette hypothèse est pensée comme l’héritage d’un schème paysager particulier au sein duquel le paysage est défini en tant que perception. Mon étude montre qu’il se matérialise en France au sein de différents textes, qui encadrent l’action en matière de paysage, notamment à partir des années 1990 et de la loi Paysage. À l’occasion des trente ans de celle-ci, cet article propose de s’interroger sur l’un de ses héritages, au sein de la recherche et de l’action, ouvrant la voie à l’élaboration d’une ethnographie paysagère.
À partir de l’usage en apparence ambivalent qu’en fait Ludwig Wittgenstein, l’article examine la signification du terme « forme de vie » ( Lebensform ) aussi bien dans son emploi explicite et récent chez Rahel Jaeggi ( Kritik von Lebensformen , 2014) que de manière implicite dans la tradition anthropologique post-durkheimienne. Le concept permet ainsi d’identifier ce qui lie la défense du principe hiérarchique, dit d’« englobement », comme la clé de voûte de l’intelligibilité du monde social à l’anthropologie des institutions et de la consommation chez Mary Douglas.
Resumo: Este artigo, escrito na perspectiva de uma história da antropologia das religiões afro-brasileiras, debruça-se sobre o pensamento de Roger Bastide acerca do sincretismo. Parte do carácter móvel e incerto da sua reflexão sobre o tema, para se centrar nas linhas de continuidade e de descontinuidade que, ao longo do tempo, ela apresenta. Sem deixar de enfatizar a importância do olhar africanista que Bastide deita sobre o sincretismo, o artigo coloca particular ênfase nas mutações que a reflexão de Bastide sobre o tema conhece, respeitantes tanto à argumentação conceptual do sincretismo como à atitude valorativa que o antropólogo francês adotou perante os cenários sincréticos que passou em revista. Temas como o princípio do corte, a distinção entre um sincretismo por justaposição e por fusão, o contraponto entre sincretismo religioso e sincretismo mágico, são abordados ao longo do artigo, que põe em evidência pontos comuns e divergências na análise que deles propõe Bastide.
Esta dissertação se concentra em discutir uma revisão dos desdobramentos eurocêntricos, coloniais e racistas na estrutura da história e teoria linguística face às línguas indígenas americanas, assim como as tentativas de insurgência acadêmica contra esses eixos norteadores, como o princípio da relatividade linguística, especialmente quando contextualizado para o que foi proposto, um princípio epistemológico, seguido pelo método em construção da etnossintaxe dentro da área da etnolinguística. Para tanto, a primeira etapa da dissertação busca debater dois eixos fundamentais da linguagem, seu papel ontológico e epistemológico, tal como os desdobramentos da colonialidade do ser e do saber. Restabelecendo um panorama mais completo da natureza da linguagem, assim como sua instrumentalização na luta por domínio ou extermínio cultural, especialmente dentro de uma estratégia histórica de universalização, se consegue compreender melhor movimentos disruptivos. Criticando a dicotomia colonial moderna entre racionalismo e empirismo, imanência e transcendência, razão e o seu além, é discutido como Benjamin L. Whorf, e outros, decidiram trazer um novo tipo de debate sobre as línguas indígenas americanas, especialmente no quesito autoridade e autonomia. Porém, mesmo com um novo princípio epistemológico sem haver um método prático não há caminho a seguir, para tanto se propõe uma análise dos desdobramentos da etnossintaxe, método em desenvolvimento de Anna Wierzbicka, Ken Hale, e N. J. Enfield, especialmente em suas recentes aplicações as línguas indígenas brasileiras com os trabalhos de Eunice Dias de Paula com os Tapirapé e Silvia Lucia Braggio com os Xerente Akwén. Em tal proposta, revisando o diálogo de dados etnográficos, antropológicos, históricos, filosóficos com os linguísticos, se chega a novas conclusões voltadas à ética linguística em descrição e análise de dados. Logo em seguida é dedicado um capítulo a língua mehinaku, da família linguística Arawak, localizada no Alto Xingu, onde breves considerações são tomadas refletindo sobre o método da etnossintaxe em três frentes: os classificadores nominais, os desdobramentos do termo tɨpa/tɨpe e sua amplitude semântica, e por fim a relação entre o léxico corporal e segmentos da ecologia da moradia. Em um último capítulo, considerações finais são feitas ainda alertando sobre o dever de cultivar uma nova consciência linguística que outras áreas, métodos e epistemologias têm advertido
Why did weeds matter in the Carolingian empire? What was their special significance for writers in eighth- and ninth-century Europe and how was this connected with the growth of real weeds? In early medieval Europe, unwanted plants that persistently appeared among crops created extra work, reduced productivity, and challenged theologians who believed God had made all vegetation good. For the first time, in this book weeds emerge as protagonists in early medieval European history, driving human farming strategies and coloring people's imagination. Early medieval Europeans' effort to create agroecosystems that satisfied their needs and cosmologies that confirmed Christian accounts of vegetable creation both had to come to terms with unruly plants. Using diverse kinds of texts, fresh archaeobotanical data, and even mosaics, this interdisciplinary study reveals how early medieval Europeans interacted with their environments.
The paper focuses on the debate among ethnographers over what ethnography should look like, how it should be done, how it should be presented, and what the goals should be. Through a review of literature, it finds that this does not necessarily change the methods ethnographers use for collecting data; those are relatively clear-cut and have remained relatively consistent over time. However, the methodological issues at the core of ethnographic research, the theories on what are and what are not good methods often appear messy and difficult to comprehend to the beginners. This paper is an attempt to make an understanding of ethnographic research as a useful practice to ascertain pragmatic knowledge.
The introduction to this book sketches the sociological preoccupation with concepts of domination and power in society. The following chapters discuss (a) the power of social structures on the arts and (b) the power of the arts on social structures. The newer terms for understanding these interactions come from postcolonial and intersectional sociology, as inequalities in the arts arise from multiple and interwoven processes of discrimination. Sociological analyses of the arts seek to uncover these power-laden processes, deconstruct established structures, and recognize artistic practices as practices of power. In doing so, it is important to distinguish between power and domination. Either the arts are dominated by rulers external to the arts and their institutionalized structures, or the arts are able to turn the tables and exercise domination via their legitimacy advantage, for example by shaping taste. The politics of cultural production, on the other hand, must be examined as a relationship between power and the arts. The breakdown of the book is presented with chapters in three sections, “Establishing and De-establishing Power in the Arts,” “Arts and the Power of Social Structures,” and “Arts and the Dominance of Political (Dis)Order.” The reciprocal perspectives of “power in the arts” and “power through the arts” are presented through a two-dimensional model whose first dimension is characterized by “domination versus power” and whose second dimension is characterized by “structural constraint versus volitional agency.” All the articles can be placed in this coordinate system of domination (structure) and power (agency), regardless of whether they stand for negative (hegemonic, totalitarian, unjust) or positive (egalitarian, grassroots, balancing) social purposes.KeywordsArts and political strategies/political structuresPower through the artsPower over the arts
Dans la Critique de la raison pure, Emmanuel Kant propose une nouvelle manière de poser le problème du fondement la connaissance et élabore le concept de transcendantal pour qualifier la méthode et la théorie correspondantes. Depuis lors, ce concept n’a cessé d’être repris et modifié dans des traditions philosophiques très diverses. Afin de clarifier les enjeux philosophiques de cet héritage, nous proposons une méthode d’exploration de trois voies majeures de modification du concept kantien de transcendantal au vingtième siècle. Nous cherchons à identifier des recompositions conceptuelles des éléments qui constituent la solution apportée par Kant à ce problème, à savoir l’analyse des conditions a priori de possibilité de la connaissance. Plus précisément, notre objectif est d’explorer des voies de modification qui ne sont pas directement affiliées au kantisme, afin de pouvoir suivre l’extension maximale du concept de transcendantal tout en restant dans le cadre du problème kantien de la connaissance. Par là, nous proposons d’apprécier la limite de la modification du concept, là où les coordonnées du problème commencent, pour ainsi dire, à bouger (en particulier, l’opposition entre le transcendantal et l’empirique). Notre exploration porte sur trois voies de modification, chacune correspondant à une méthode d’analyse non-kantienne mais ayant conduit, au moins ponctuellement, au problème kantien du transcendantal : la sociologie de la connaissance d’Émile Durkheim, les phénoménologies d’Edmond Husserl et de Jean-Paul Sartre, et la théorie de l’ontogenèse de Gilbert Simondon. Nous montrons que ces auteurs traitent le problème gnoséologique en opérant des recompositions des conditions a priori de possibilité (sociales, eidétiques, transphénoménales et ontogénétiques). Nous élaborons l’hypothèse explicative suivante : ils mènent ces opérations de recomposition afin de prendre en considération un nouveau type d’expérience que leur méthode découvre (collective, transcendantale, impersonnelle et débordante) et que Kant ignorait ou minorait. Au fil du mouvement de ces œuvres respectives, nous suivons la modification du concept kantien de transcendantal dans sa mise en relation avec d’autres concepts exogènes (la société, l’essence, l’existence, autrui, l’individuation, la technique), et cartographions les voies de transformation et de sortie du problème gnoséologique tel que Kant l’a élaboré.
Cette étude porte sur les contributions d’Alfred Espinas (1844-1922) et de Jean-Pierre Vernant (1914-2007) à la définition de la technologie historique comme science sociale. Appartenant à des générations différentes et mobilisant des cadres théoriques antagonistes (Durkheim et Marx, respectivement), leurs travaux ont en commun le recours au paradigme grec pour fonder notre compréhension de l’agir technique comme fait social. Il s’agira d’analyser les ouvertures et les limites de chacune de ces approches.
Since the late 7 970s - early 1980s a large body of research has been under way to discern social manifestations of physical space and to perceive the social role of objects within - from familiar utility devices to frightening nature disasters. Recent decades of social change feature the transformation of initially non-social substance (material objects, virtual images, cyber-messages, as well as natural disasters) into active modulators of social processes. This results in the "postsocial relations", that is social enaction of various kinds of objects, which leads to the fact that non-human, non-living and even non-physical objects are increasingly replacing humans as partners to communicate with and deeply mediating social relations, making the latter dependent on them. Thus, the explosion-like expansion of object-centered milieu in the human world consistently fuels the intellectual interest in the analysis of поп-subjective dimension of the social. This trend in the social sciences and humanities may be defined as objectological turn. The proposed paper summarizes some developments in the social objectoiogy, a new research domain related to studying the practice of mixed (hybrid) communication of people with various material and non-material objects. The author highlights the relevant approaches and their contributors, and provides analysis of the "objectological thought" in the history of social theory. Also, in the paper there is the classification of social objects based on their spatial scale, forming object-centered environment from the micro to the macro level.
Le vingtième siècle a été marqué par un foisonnement conceptuel relatif à l’individu, au « soi », à « l’identité », etc. Au moins six grands courants de pensée peuvent être distingués. Certains d’entre eux relèvent le rôle des structures sociales ou des interactions ou d’interlocutions dans la formation de la « subjectivité » alors que d’autres se centrent beaucoup plus sur le « sujet » en tant que tel. Le modèle des cadres et des formes identitaires vicariantes se propose d’intégrer ces différentes approches. Il distingue les cadres identitaires (schémas cognitifs relatifs aux catégories de personnes que l’expérience sociale conduit les membres d’une société à concevoir) et les formes identitaires (dans lesquelles ceux-ci perçoivent autrui et se construisent). Ce modèle postule que ces cadres forment un système cognitif. Il pose que les formes identitaires subjectives (dans lesquelles les individus se construisent) sont susceptibles de vicariance : elles dépendent notamment des contextes où l’individu interagit (de ses interactions et interlocutions). La subjectivité (l’identité) est ainsi conçue comme le système unifié et structuré des formes identitaires dans lesquels l’individu se construit et se représente. La stabilité ou la malléabilité du soi dépendent ainsi des degrés (l) de développement de la société et (2) d’intégration des différents domaines du cosmos social ainsi que de la variété des interactions contextualisées dans lesquelles le sujet s’engage. Plusieurs validations indirectes de ces hypothèses sont proposées. Elles permettent de comprendre le rôle que les interlocutions jouent dans la construction de soi, lors d’interactions de conseil. Elles conduisent à s’interroger sur les finalités et les objectifs des pratiques en orientation.
Due to the demographic change, German work councils are confronted with a
generation change in their committees. At the same time, as a result of changes in
gainful employment, the complexity of topics and requirements in the activities of
works councils has risen steadily, increasing the importance of knowledge. In order
to prevent a large-scale loss of knowledge due to the retirement of older work
council members and to maintain the committees' ability to act in the face of increasing
demands, timely measures are required to preserve this knowledge. Especially
the knowledge of work council chairmen as central knowledge carriers is
of great importance. Therefore, the present paper examines the transfer of
knowledge during chairmanship changes in work councils in order to find out the
relevant knowledge, how the transfer of knowledge is arranged and the potential
factors that promote and inhibit them. To this end, eight problem-centred individual
interviews were conducted with current, retired and designated work council
chairmen and evaluated with the help of a content analysis. The results reveal
knowledge transfer processes that are largely unstructured and handled individually.
The passing on of explicit (technical) knowledge works better than the passing
on of the usually more decisive experience knowledge. In particular, social and
company experience knowledge was attributed a very high significance. In addition
to organisational and structural framework conditions, the relevant factors influencing
the transfer of knowledge were to a large extent the responsibility of the
actors involved.
在中國人的信任問題研究上目前主要存在兩種思路：一種將其
納入人際與制度信任或普遍與特殊信任等西方社會科學二元範式中
加以分析；另一種則將其與中國人的「關係」相連，討論關係信任的
內在結構與運作過程。前者印證了西方理念類型的普世效力，卻抽空
了中國社會的經驗基礎；後者證明了中國人信任模式的特殊性和西
方信任理論的局限性，卻在深層邏輯上依然受制於前者。本研究另闢
蹊徑，提出一個時空二維的關係信任分析框架，利用數據資料和日常
經驗深入分析中國人的關係信任中所包含的放心信任、可靠信任、保
證信任與高險信任四個區域，指出其具體運行過程中存在類別化與關
係化的雙重機制。研究者認為，關係信任在不同情境及其變換過程中
具有極其複雜的實踐邏輯。它既受到關係及其承載的「情—面—權」
機制的擴展鞏固，自身又不斷製造形實分離並最終產生形式主義的內
在危機。最後，研究者對此框架進行提煉，借此重新定位並且比較澄
清了既有中西信任研究中的關鍵局限，指出中國人信任問題的研究重
心與可能路徑。
Le colloque organisé par la Maison des Sciences de l'Homme d'Aquitaine en octobre 1993 a permis la rencontre d'universitaires, de chercheurs, d'experts ou d'acteurs de différentes origines. Plus d'une centaine au total. Un des objectifs scientifiques du colloque était de susciter un échange sur un thème original abordant le sport sous l'angle des relations sociales et de l'action collective. Les trois entrées choisies - les pratiques, les politiques et le marché - correspondent à des perspectives interdisciplinaires largement ouvertes, mais elles rendent également compte de trois phases de développement du sport qui se sont succédé dans le temps tandis qu'elles se mêlent et se recomposent aujourd'hui. Ce colloque a défini de nouvelles perspectives de recherches et confirmé les renouvellements qui s'opèrent dans l'effort déployé en France par les sciences de l'homme et de la société pour asseoir une meilleure connaissance des faits sportifs. L'ambitieux pari des organisateurs de la M.S.H.A. a été pleinement tenu ainsi qu'en témoigne désormais la publication des actes.
ResearchGate has not been able to resolve any references for this publication.