How do we use our mental images of the present to reconstruct our past? Maurice Halbwachs (1877-1945) addressed this question for the first time in his work on collective memory, which established him as a major figure in the history of sociology. This volume, the first comprehensive English-language translation of Halbwach's writings on the social construction of memory, fills a major gap in the literature on the sociology of knowledge. Halbwachs' primary thesis is that human memory can only function within a collective context. Collective memory, Halbwachs asserts, is always selective; various groups of people have different collective memories, which in turn give rise to different modes of behavior. Halbwachs shows, for example, how pilgrims to the Holy Land over the centuries evoked very different images of the events of Jesus' life; how wealthy old families in France have a memory of the past that diverges sharply from that of the nouveaux riches; and how working class construction of reality differ from those of their middle-class counterparts. With a detailed introduction by Lewis A. Coser, this translation will be an indispensable source for new research in historical sociology and cultural memory. Lewis A. Coser is Distinguished Professor of Sociology Emeritus at the State University of New York and Adjunct Professor of Sociology at Boston College.
How do we use our mental images of the present to reconstruct our past? Maurice Halbwachs (1877-1945) addressed this question for the first time in his work on collective memory, which established him as a major figure in the history of sociology. This volume, the first comprehensive English-language translation of Halbwach's writings on the social construction of memory, fills a major gap in the literature on the sociology of knowledge. Halbwachs' primary thesis is that human memory can only function within a collective context. Collective memory, Halbwachs asserts, is always selective; various groups of people have different collective memories, which in turn give rise to different modes of behavior. Halbwachs shows, for example, how pilgrims to the Holy Land over the centuries evoked very different images of the events of Jesus' life; how wealthy old families in France have a memory of the past that diverges sharply from that of the nouveaux riches; and how working class construction of reality differ from those of their middle-class counterparts. With a detailed introduction by Lewis A. Coser, this translation will be an indispensable source for new research in historical sociology and cultural memory. Lewis A. Coser is Distinguished Professor of Sociology Emeritus at the State University of New York and Adjunct Professor of Sociology at Boston College.
Maurice Halbwachs (1877-1945) est mort en déportation sans pouvoir assurer lui-même l'édition de " La Mémoire collective ". Aujourd'hui, cinquante ans après sa parution posthume non conforme au vœu de l'auteur, Gérard Namer, professeur de sociologie à Paris-VII, propose la première édition critique, fidèle au manuscrit autographe, de ce texte désormais devenu un classique. Dépassant la simple nécessité érudite, cette réédition fait redécouvrir l'œuvre dernière du grand sociologue. Inversant la problématique qu'il avait développée en 1925 dans " Les Cadres sociaux ", Halbwachs centre son analyse sur la valeur et l'individu, dans un geste de défi " républicain " à la barbarie qui déchira son époque et à la " corruption " des institutions culturelles qu'entraîne aujourd'hui encore, en cette fin de siècle, la post-modernité. Le lecteur va, enfin, pouvoir lire le testament théorique de celui qui reste l'initiateur de la sociologie de la mémoire.
“Maurice Bloch is so ferociously smart that one can always enjoy tangling with his ideas, even when—perhaps especially when—one doesn’t agree with him. This is an important and provocative book.” —Sherry Ortner Columbia University These essays by one of anthropology’s most original theorists consider such fundamental questions as: Is cognition language-based? How reliable a guide to memory are people’s narratives about themselves? What connects the “social recalling” studied by anthropologists to the “autobiographical memory” studied by psychologists? Now gathered in accessible form for the first time and drawing frequently upon the author’s fieldwork among the Zafimaniry of Madagascar for ethnographic examples, the twelve closely linked essays of How We Think They Think pose provocative challenges not only to conventional cognitive models but to the basic assumptions that underlie much of ethnography. This book will be read with interest by those who study culture and cognition, ethnographic theory and practice, and the peoples and cultures of Africa.
Professor Duverger at last provides the student with an overall view of the methodology of the social sciences. He briefly traces the origin of the notion of a social science, showing how it emerged from social philosophy. Its essential elements and pre-conditions are described; the splintering of social science into specialist disciplines is explained, and the need for a general sociology confirmed. The techniques of observation used by social scientists are dealt with in some detail and the unity of the social sciences is illustrated by examples of the universal application of these techniques. Documentary evidence in its various forms are described along with the basic analytical techniques, including quantitative methods and content analysis. Other methods of gathering information through polls, interviews, attitude scales and participant observation are all described. Professor Duverger brings together the different kinds of analysis used to assess the information thus gathered. Arguing that observing and theorizing are not two different stages or levels of research, he examines the practical value and difficulties of general sociological theories, partial theories and models and working hypotheses. He both describes and assesses the limitations of experiment and the scope of comparative methods in the social sciences. He then gives elementary instructions for using and assessing the value of mathematical techniques. The possibilities of presenting social phenomena through graphs and charts are also explored. There are useful book lists and diagrams.
The Sensible World and the World of Expression presents the lecture notes for a course taught by Maurice Marleau-Ponty, a central figure of phenomenological philosophy, at a key point in his career.
Olender investigates the unsuspected links between erudition and race, showing the affinities between the social sciences and the concept of "race." The book provides an accessible and lucid pathway through the labyrinth of race and erudition and examines how to deal with diversity without the problematic heritage of racial stereotypes.
This book is the result of a research project begun by the author in 1958 with the aim of answering two questions: First, what is the rationality of the economic systems that appear and disappear throughout history—in other words, what is their hidden logic and the underlying necessity for them to exist, or to have existed? Second, what are the conditions for a rational understanding of these systems—in other words, for a fully developed comparative economic science? The field of investigation opened up by these two questions is vast, touching on the foundations of social reality and on how to understand them. The author, being a Marxist, sought the answers, as he writes, ‘not in philosophy or by philosophical means, but in and through examining the knowledge accumulated by the sciences.’ The stages of his journey from philosophy to economics and then to anthropology are indicated by the divisions of his book. Godelier rejects, at the outset, any attempt to tackle the question of rationality or irrationality of economic science and of economic realities from the angle of an a priori idea, a speculative definition of what is rational. Such an approach can yield only, he feels, an ideological result. Rather, he treats the appearance and disappearance of social and economic systems in history as being governed by a necessity ‘wholly internal to the concrete structures of social life.
The Modern World System", Immanuel Wallerstein's influential multivolume reinterpretation of global history, traces the emergence and development of the modern world from the sixteenth century to the twentieth. -- From publisher's description.
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