Podcasts about durkheim

Host Avis Kalfsbeek explores Émile Durkheim's groundbreaking essay Three Types of Suicide—a sociological diagnosis of disconnection—and pairs it with the gentle, revolutionary work of Jean Vanier, who created inclusive communities of belonging for the intellectually disabled. Together, they reveal the profound relationship between society, suffering, and the peace that comes from being held. Robert Paul Wolff's Political Man and Social Man is available on Amazon (I'm not an affiliate) Learn more about the series and my books at aviskalfsbeek.com Follow my Kickstarter please:Follow here Music: Dalai Llama Rides a Bike by Javier “Peke” Rodriguez. Bandcamp: https://javierpekerodriguez.bandcamp.com. Spotify: https://open.spotify.com/artist/3QuyqfXEKzrpUl6b12I3KW Try my voice clone “Amaya Calm” on Eleven Labs for your audio book or other creative project: https://try.elevenlabs.io/peace (If you use this link, I earn a small commission)

Marx's Capital looms large today, a century and a half after first publication, a massive tome that attempts to document and map out the dynamics of a society consumed by capital accumulation. The complexity and scope, as well as its voluminous incompleteness upon his death, have left many readers perplexed, looking for a ‘royal road' to comprehension. However, this has led to a number of misreadings, with commentators often trying to pick at what they assume is the core of the text, leaving the rest behind. Against this, Thomas Kemple in his new book Marx's Wager: Das Kapital and Classical Sociology (Palgrave MacMillan, 2022) argues that understanding Capital mean's reading it not just for the economic equations, but the social and moral insights as well. Rather than see Marx's quotations of literature and poetry as an embellishment to spice up the economic analysis, he sees it performing moral and analytic work as well, allowing Marx to explore the nature of capitalism at a much broader level than narrow economics will allow. Putting Marx in dialogue with his contemporaries, particularly Durkheim, Weber and Simmel, Kemple finds Marx's work to be much more dynamic and comprehensive than many of his readers have previously realized. This little book offers close textual analysis that will enable readers to approach Marx with fresh eyes, seeing elements of their society and themselves in the text that may have previously gone unnoticed. Thomas Kemple is a professor of sociology at the University of British Columbia. He is the author of several books, including Reading Marx Writing: Melodrama, the Market and the Grundrisse, Intellectual Work and the Spirit of Capitalism: Weber's Calling and most recently Simmel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

Marx's Capital looms large today, a century and a half after first publication, a massive tome that attempts to document and map out the dynamics of a society consumed by capital accumulation. The complexity and scope, as well as its voluminous incompleteness upon his death, have left many readers perplexed, looking for a ‘royal road' to comprehension. However, this has led to a number of misreadings, with commentators often trying to pick at what they assume is the core of the text, leaving the rest behind. Against this, Thomas Kemple in his new book Marx's Wager: Das Kapital and Classical Sociology (Palgrave MacMillan, 2022) argues that understanding Capital mean's reading it not just for the economic equations, but the social and moral insights as well. Rather than see Marx's quotations of literature and poetry as an embellishment to spice up the economic analysis, he sees it performing moral and analytic work as well, allowing Marx to explore the nature of capitalism at a much broader level than narrow economics will allow. Putting Marx in dialogue with his contemporaries, particularly Durkheim, Weber and Simmel, Kemple finds Marx's work to be much more dynamic and comprehensive than many of his readers have previously realized. This little book offers close textual analysis that will enable readers to approach Marx with fresh eyes, seeing elements of their society and themselves in the text that may have previously gone unnoticed. Thomas Kemple is a professor of sociology at the University of British Columbia. He is the author of several books, including Reading Marx Writing: Melodrama, the Market and the Grundrisse, Intellectual Work and the Spirit of Capitalism: Weber's Calling and most recently Simmel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

Marx's Capital looms large today, a century and a half after first publication, a massive tome that attempts to document and map out the dynamics of a society consumed by capital accumulation. The complexity and scope, as well as its voluminous incompleteness upon his death, have left many readers perplexed, looking for a ‘royal road' to comprehension. However, this has led to a number of misreadings, with commentators often trying to pick at what they assume is the core of the text, leaving the rest behind. Against this, Thomas Kemple in his new book Marx's Wager: Das Kapital and Classical Sociology (Palgrave MacMillan, 2022) argues that understanding Capital mean's reading it not just for the economic equations, but the social and moral insights as well. Rather than see Marx's quotations of literature and poetry as an embellishment to spice up the economic analysis, he sees it performing moral and analytic work as well, allowing Marx to explore the nature of capitalism at a much broader level than narrow economics will allow. Putting Marx in dialogue with his contemporaries, particularly Durkheim, Weber and Simmel, Kemple finds Marx's work to be much more dynamic and comprehensive than many of his readers have previously realized. This little book offers close textual analysis that will enable readers to approach Marx with fresh eyes, seeing elements of their society and themselves in the text that may have previously gone unnoticed. Thomas Kemple is a professor of sociology at the University of British Columbia. He is the author of several books, including Reading Marx Writing: Melodrama, the Market and the Grundrisse, Intellectual Work and the Spirit of Capitalism: Weber's Calling and most recently Simmel. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

Marx's Capital looms large today, a century and a half after first publication, a massive tome that attempts to document and map out the dynamics of a society consumed by capital accumulation. The complexity and scope, as well as its voluminous incompleteness upon his death, have left many readers perplexed, looking for a ‘royal road' to comprehension. However, this has led to a number of misreadings, with commentators often trying to pick at what they assume is the core of the text, leaving the rest behind. Against this, Thomas Kemple in his new book Marx's Wager: Das Kapital and Classical Sociology (Palgrave MacMillan, 2022) argues that understanding Capital mean's reading it not just for the economic equations, but the social and moral insights as well. Rather than see Marx's quotations of literature and poetry as an embellishment to spice up the economic analysis, he sees it performing moral and analytic work as well, allowing Marx to explore the nature of capitalism at a much broader level than narrow economics will allow. Putting Marx in dialogue with his contemporaries, particularly Durkheim, Weber and Simmel, Kemple finds Marx's work to be much more dynamic and comprehensive than many of his readers have previously realized. This little book offers close textual analysis that will enable readers to approach Marx with fresh eyes, seeing elements of their society and themselves in the text that may have previously gone unnoticed. Thomas Kemple is a professor of sociology at the University of British Columbia. He is the author of several books, including Reading Marx Writing: Melodrama, the Market and the Grundrisse, Intellectual Work and the Spirit of Capitalism: Weber's Calling and most recently Simmel. Learn more about your ad choices. Visit megaphone.fm/adchoices

Zachary Ugolnik has for years been charting a new path that refuses the tired and inanimate narrative about the separateness of science and spirituality, reason and religion. In his life we find rich possibility when those old illusory dichotomies are discarded, and from that possibility perhaps new wisdom for creating a society full of care and flourishing, one that embraces our inherent needfulness and borrows from theology, ecology, and the social sciences. Origins Podcast WebsiteFlourishing Commons NewsletterShow Notes:locate shared spaces of curiosity across disciplines (11:50)Émile Durkheim and collective effervescence (13:45)Center for Advanced Study in the Behavioral Sciences (CASBS) at Stanford University (14:10 and 16:20)through lines between religion and social science (13:45)Victor and Edith Turner  communitas (15:00)Simone Weil decreation (18:30)re-membering (22:00)Zach's book: The Collective Self (18:30)Theater of War (24:00)Byzantine iconography and perspective (26:00)Picasso "Le Taureau" (26:20)The Social Science of Caregiving (27:30)Flourishing Knowledge Commons (27:45)Margaret Levi communities of fate (27:50)"Mobilizing in the Interest of Others" by Levi and Ugolnik (30:00)Buddhism and interdependence (31:50)Collective action problems (34:40)flourishing systems (37:30)Ilya Prigogine and dissipative structures (39:30)Danielle Allen (42:15)philanthropy (44:30)Strother School of Radical Attention (52:30)Andrei Rublev (52:50)Daniel Kahneman (53:50)Syriac term Iḥidāyā (55:00)Lightning Round (57:30):Book: The Way of the Pilgrimand The Narrow Road to the Deep North and Other Travel Sketches by Matsuo BashōPassion: travelHeart sing: swimming with my kidsScrewed up: eulogy Find Zach online:https://zacharyugolnik.com/Logo artwork by Cristina GonzalezMusic by swelo on all streaming platforms or @swelomusic on social media

This episode begins by attempting to tackle some bigger questions about religion, belief, and spirituality. I share some different approaches to analysing religion using thinkers like Talal Asad and Émile Durkheim, in order to explore concepts like ‘religion' itself and the ‘sacred' and ‘profane'. I also consider Indigenous Reflections on Christianity to explore the tensions and compromises with religion (Christianity) and Indigenous peoples, including ideas from Vine Deloria Jr. and John Trudell. The second half of this episode focuses in on the Church of Jesus Christ of Latter-day Saints (Mainstream Mormonism; Latter-day Saints) and Indigenous peoples. This section is a response and extension to the Red Nation's Unsettling Mormonism's episode from a few years ago. I seek to highlight Indigenous scholars who have been and continue to interrogate questions at the intersection of Mormon and Indigenous Studies (see list below). I conclude with an introduction to some of my own analyses of “Lamanites” (Mormonism's category of 'New World' Indigeneity). I position Mormonism and Indigeneity within larger structures and colonial contexts drawing from the articles A Divine Rebellion, and Pedro and Pita Built Peter Priesthood's Mansion and Now They Work the Grounds.   Terms: Religion, Spiritual, Cult/us/ure, Collective Effervescence, Profane, Sacred.   Intellectuals who explore Indigeneity, race, and 'Lamanites' in Mormon Studies: Elise Boxer, Farina King, Gina Colvin, P. Jane Hafen, Angelo Baca, Hokulani Aikau, Hemopereki Simon, Robert Joseph, Darren Parry, Moroni Benally, Ignacio Garcia, Armando Solorzano, Cynthia Connell, Sujey Vega, Eduardo Pagan, Stephanie Griswold, Lacee Harris, Sarah Newcomb, Monika Crowfoot, Michael Ing.   Additional References: Rastafari as a Counter-Hegemonic Social Movement by Lianne Mulder Roots, Reggae, Rebellion by BBC Look to the Mountain by Gregory Cajete Why do people join cults? By Janja Lalich Music and Identity by Simon Frith In the Light of Reverence Film Transit of Empire by Jodi Byrd Lamanite Generations by Farina King

Tras muchos meses de silencio, vuelve Pensar Un Rato con la última parte de la miniserie sobre la clase social de la gran serie sobre el Estado. En este episodio, terminamos de juntar todos los elementos que nos permiten identificar y entender la clase social, así como su importancia en nuestro estudio del Estado. Hablamos de Durkheim, y de Weber, y de Bourdieu y de Marx. Todo esto de la mano de nuestros ya no tan jipis hipotéticos. Recuerden amar PuR y compartirlo en todas sus redes sociales, comentarlo, criticarlo, reseñarlo y calificarlo allá donde se pueda. Y si además quieren y pueden, amen PuR monetariamente en www.patreon.com/pensarunrato. Su aporte hace toda la diferencia del mundo.Contacto en: proyectopensarunrato@gmail.comReferencias: Créditos:Yo soy Betty, la fea - RCN TelevisiónRoyalty Free Music: Bensound.com/royalty-free-musicLicense code: M9NEXHMISAXDCGYPLicense code: EEHUUMZCB6JNLDNVLicense code: IM6HHTT8IFOT11AECours de sociologie générale I et II, Pierre BOURDIEULes règles de la méthode sociologique, Émile DURKHEIMIntroducción a la Crítica de la economía política, Karl MARX

Is it possible that war, for all its horror, once played a vital role in human flourishing—and that its disappearance has left a cultural and spiritual void? In this episode, we explore the provocative thesis that war has historically served not only as an engine of destruction, but as a forge for meaning and social cohesion. Drawing on J. Glenn Gray's The Warriors, with insight from William James, Nietzsche, and Durkheim, we examine what modern society loses when it loses war—not just as a military phenomenon, but as a psychological and cultural one. What happens to masculinity when its most historically sanctioned outlet evaporates? What fills the vacuum when existential struggle is no longer a shared reality? And could space exploration become the next great crucible that gives our civilization meaning without violence? This is not an argument for militarism—but a call to confront what war once offered, and to ask what might replace it in a civilization that seeks to remain vital. To support the show and unlock *supporter-only episodes, join me on Patreon or subscribe in Apple Podcasts or Spotify.

In this episode, Eric Hsu and Louis Everuss take the elevator to the severed floor of where they work so that their innies can talk about the sociological aspects of a television show they both really like, Apple TV+'s Severance. Partly drawing from a chapter written by Palmer and Schueths in the edited volume, Reintegrating Severance, Eric and Louis explore how ideas found in classical sociology can be used to ‘illumonate' aspects of what we see unfolding in the show's first two seasons. Eric and Louis warn listeners that spoilers for the show are aplenty, so if you haven't watched Seasons 1 and 2 of the show, you might want to sit this one out.Music and sound effects for this episode come from various sources and is licensed under the Creative Commons 0 License, the Creative Commons Attribution License 3.0, EFF Open Audio License, or is covered by a SFX (Multi-Use) License or a Commercial License from Epidemic Sound (www.epidemicsound.com). Tracks include:https://freesound.org/people/Tuben/sounds/272044/https://www.epidemicsound.com/track/yrihocqESJ/https://www.epidemicsound.com/sound-effects/tracks/aa2f842f-1dc6-487c-b35d-932422721468/https://www.epidemicsound.com/track/OcH616ujET/https://freesound.org/people/djlprojects/sounds/413641/https://www.epidemicsound.com/track/49eBs9LhPB/https://www.epidemicsound.com/track/7pXD5Vw3m9/https://www.epidemicsound.com/track/Ge4zoQrQS6/https://www.epidemicsound.com/track/A2V5xRtt5S/The opinions expressed in the Sociology of Everything podcast are that of the hosts and/or guest speakers. They do not necessarily reflect the opinions of anyone else at UniSA or the institution at large.The Sociology of Everything podcast | www.sociologypodcast.com

We continue our discussion on Durkheim, the costs of social cohesion and belonging, community going toxic, shame, guilt and control.

Cos'è il cambiamento sociale e modalità attraverso le quali si manifesta. Scopri come sono cambiati i modelli di comportamento, i valori e la comunicazione nell'ultimo secolo.

Biografia, pensiero e opere di  Durkheim, sociologo e antropologo francese studioso del rapporto tra religione e coscienza collettiva.

Biografia, pensiero e sociologia di Georg Simmel, filosofo e sociologo tedesco considerato, con Durkheim e Weber, tra i fondatori della sociologia.

Quali sono le funzioni della religione? Scopri il rapporto che esiste tra religione e scienza e la sua funzione sociale.

Spiegazione della dottrina psicologica e filosofica nata negli U.S.A. secondo la quale i fenomeni psichici si sviluppano per favorire l'adattamento delle persone all'ambiente.

Origini, definizione e caratteristiche delle società umane, insieme di individui autonomi ed organizzati che interagiscono per raggiungere obiettivi comuni.

Cette semaine c'est notre directrice de la programmation qui anime le palamrès! Pour l'occasion Annie reçoit l'artiste Haitien Durkheim qui fait sa rentrée montréalaise au théatre Bedford le 28 juin prochain ainsi que Jalapeno Papa qui présentera son tout premier show solo en sol Montréalais spécialement ce vendredi 13 juin. Spectacle qu'il a adapté  spécialement pour la série Variétés présentée à l'Espace Libre.

Seja bem-vindo ao Conversas de Ateliê!Na mesa temos Bia Martins, André Magnelli e Lucas Faial Soneghet. Nesse episódio conversamos sobre as denúncias na sociedade contemporânea. Parece que todos os dias há uma nova denúncia tomando de assalto as notícias. O mundo das redes sociais é um terreno fértil para whistleblowers, denunciantes e críticos. Movimentos como o #MeToo, a hashtag #meuprimeiroassédio e práticas de cancelamento virtual, que incluem tanto o boicote de produtos ou pessoas até a acusação direta em plataformas digitais, parecem cada vez mais comuns. Comportamentos que outrora permaneciam ocultos ou eram manejados sem serem exposição enfrentam hoje o teste do tribunal público. Tais práticas e suas consequências são alvos de diferentes avaliações. Para alguns, é o resultado justo de anos de violência, privação e silenciamento de grupos vulneráveis e marginalizados que hoje encontram uma forma de fazer suas vozes serem ouvidas. Para outros, é um erro de percurso ou um exagero denunciativo que muitas vezes serve somente para manipular e deslegitimar pessoas em posição de poder e autoridade. É inegável, porém, que uma quantidade imensa e sem precedentes de pessoas pode se fazer valer de plataformas digitais para se queixar, expor suas questões e ser ouvido, ou pelo menos tentar.  Quais são as consequências dessa extensão das vias de comunicação?Dinâmicas de denúncia, acusação ou nomeação não são, porém, uma novidade do mundo digital. No clássico sobre as práticas e crenças de bruxaria entre os Azande, o antropólogo britânico Evans-Pritchard analisa como o delicado e importante circuito de acusações, defesas e justificativas é crucial para a manutenção de fronteiras sociais, a coibição de comportamentos percebidos como nocivos à comunidade e a explicação de desventuras variadas. O sociólogo francês Émile Durkheim viu nos mecanismos de punição e reparação um indício importante do que uma sociedade é. Segundo seu argumento, infrações ao senso de certo e errado, bem e mal, vigentes em sociedades modernas são punidas de maneira racional, impessoal e burocrática. Porém, a vingança e a punição exemplar, típicas de sociedades tradicionais, ainda emergiriam em casos particularmente escandalosos ou em momentos de crise social.Não obstante a entonação evolucionista do argumento, a questão continua pertinente. O que podemos falar sobre a sociedade numa era de denúncias? O que há de novo e o que é somente a sociedade com seus modos normais de denúncia e reparação? Quais são as consequências? Como proceder em uma esfera pública efervescente com acusações, rapidamente cambiante, polarizada e fragilizada?No segundo bloco, exclusivo para sócio-apoiadores, falamos da série Adolescência (2025), de Jack Thorne e Stephen Graham, disponível na Netflix. Passamos pelos tópicos discutidos no primeiro bloco e conversamos mais sobre uso de mídias sociais na infância e adolescência, regulação das redes e masculinidade.Tópicos: Denúncia; Assédio; Redes Sociais; Masculinidade.Youtube: https://youtu.be/m6R9SubfE7wFontes: Caso Escola Base: https://noticias.uol.com.br/cotidiano/ultimas-noticias/2024/03/28/caso-escola-base-30-anos.htmTorne-se sócio-apoiador do Ateliê Clube!Clique no link para apoiar o Ateliê de Humanidades nos regimes Padrão, Premium e Sócio-leitor e receba quinzenalmente uma conversa com um dedo de prosa, um tanto de inteligência e um bocado de questões do momento. Você encontra as opções de apoio na página inicial do site, clicando em "Torne-se Sócio-Apoiador Aqui": https://ateliedehumanidades.com/

durée : 00:07:09 - L'invité de 8h15 de "ici Gascogne"

What happens when we take ACTION to find joy, connection and inspiration? From taking a vacation to going to see live theatre to getting emotionally invested in the livelihood of a bald eagle family (May is obsessed!), these are just some of the ways we are finding light in the darkness. But that's not to say May, Kelly and Tamlyn are ignoring the reality of what's happening around us. The key is to find the humanity in our stories, in art, in history, in nature, in life. And when we come together to share these experiences it's called "Collective Effervescence", a concept coined by Sociologist Émile Durkheim, to describe the feeling of intense shared emotional activation and a sense of unison that emerges when people come together and engage in a shared activity or experience. So join MKT in this episode as we share Collective Effervescence together. Show Notes:"Here there are blueberries" tickets (runs until 3/30/25thewallis.org"Cambodian Rock Band" tickets (runs until 3/23/25)eastwestplayers.org Please subscribe, rate and review us!And follow us on IG @shoesoffinsidemkt

durée : 00:59:01 - Entendez-vous l'éco ? - par : Aliette Hovine, Bruno Baradat - Emile Durkheim naît en 1858 à Épinal. Après de brillantes études en philosophie, Durkheim opère un virage vers la sociologie durant sa thèse De la division du travail social (1893). Dès lors, lui et les chercheurs qui l'entourent s'efforceront d'ériger la sociologie au rang de science. - réalisation : Françoise Le Floch - invités : Matthieu Béra Professeur des universités en sociologie à Bordeaux, chercheur à l'IRDAP et associé au CéSor ; Philippe Steiner Professeur émérite de sociologie à Sorbonne Université

Avec Mathias Roux, philosophe. Anders Breivik, le terroriste d'extrême droite norvégien qui a assassiné 77 jeunes en 2011 reçoit 800 lettres d’amour par mois. Il existe un joli mot pour désigner cette passion pour les criminels : “hybristophilie”. Bien sûr, on pourrait considérer ce genre d’héroïsation des tueurs comme un trouble pathologique, mais on peut aussi le voir comme la manifestation extrême d’une fascination largement partagée pour le crime.  Cette attraction repose certes en grande partie sur nos pulsions voyeuristes, mais pour le philosophe Mathias Roux, les vraies affaires criminelles représentent plus que de simples faits divers. Dans “Le goût du crime” (Actes Sud, 2023), l’essai qu’il a coécrit avec son frère Emmanuel Roux, il montre que non seulement ces affaires donnent matière à penser notre époque, mais elles soulèvent de grandes questions philosophiques. Pourquoi les affaires criminelles nous fascinent-elles ? Que nous enseigne l’événement criminel sur la question de la vérité et du mal ? Quelle est la raison du crime ? Un épisode des Idées Larges avec Mathias Roux, philosophe, et Matthieu Béra, sociologue.  Références : - Marcel Proust, "Contre Sainte-Beuve", Gallimard, 1954- Pierre Bourdieu, "Sur la télévision", Liber Éditions, 1996- Roland Barthes, "Essais critiques", Seuil, 1964- Émile Durkheim, "Les règles de la méthode sociologique", la Revue philosophique, 1894- Émile Durkheim, "Leçons de sociologie criminelle", éd. par Matthieu Béra, Flammarion, 2022 (1892-1893)- Michel Foucault, "Du gouvernement des vivants – Cours au Collège de France". 1979-1980, Gallimard, Seuil, 2012 Archives sonores : - RTL INFO - Landru, Fourniret, Dutroux, Abdeslam… ils ont tous reçus des lettres d'amour: comment expliquer cette attirance pour les criminels? - 2022- La Voix du Nord - Il y a cinquante ans éclatait l’affaire de Bruay-en-Artois - 2022- Office national de radiodiffusion télévision française (ORTF) - Meurtre de Brigitte Dewèvre à Bruay-en-Artois - 1972- Global Entertainment Productions GmbH & Company Medien KG - Kevin Bacon, Elisabeth Shue, Josh Brolin - HOLLOW MAN - 2000- AXIS TV - Colloque GYPSY XXII - Pierre-Olivier SUR : Je jure de dire la vérité... - 2022- Federation Entertainment France Télévisions Versus Production What's Up Films - Sambre - Episode 6 - Jean-Xavier de Lestrade - 2023 Musique Générique :« TRAHISON » Musique de Pascal Arbez-Nicolas © Delabel Editions, Artiste : VITALIC,(P) 2005 Citizen Records under Different Recording licence ISRC : BEP010400190,Avec l’aimable autorisation de [PIAS] et Delabel Editions.  Episode vidéo publié le 24 mai 2024 sur arte.tv Autrice Laura Raim Réalisateur Jean Baptiste Mihout Son Alban Lejeune Montage Antoine Dubois Mixage et sound design Jean-Marc Thurier Une co-production UPIAN Margaux Missika, Alexandre Brachet, Auriane Meilhon, Emma Le Jeune, Karolina Mikos avec l'aide de Nancy-Wangue Moussissa ARTE France Unité société et culture

Track List #KoleSere - Sou tout ko n . Durkheim - ⁠kole sou mwen . Fatima - ⁠St Thomas . Master Brain - ⁠Ou tou la . Klass - ⁠Medikaman . Sylla - ⁠Safe . Michael Brun x John Legend - ⁠Dange Remix . Lycinais x Rutshelle - ⁠4 Kampe . Joe Dwet File - ⁠Can We Talk Gouyad Remix - ⁠Gouyad Say Goodbye . Colmix

Hello Interactors,The weight of winter up north can have its cozy comforts, but cold, damp, and dark can take a toll. We also continue to face a convergence of daunting global challenges — climate change, inequality, political instability, and health crises — each amplifying the other straining our ability to find meaningful and sustainable solutions. So much for ‘Happy Holidays'.A recent article on avoiding despair turned to the concept of “tragic optimism.” This can sometimes be offered as a way to avoid our human tendency to seek “doom and gloom” while also not succumbing to “toxic positivity.” These topics struck me as a decent lens to kick off this winter's focus: human behavior. Let's unpack the emotional geographies that shape us. How do spaces and norms influence how we feel, process, and express emotions? SPACES, SMILES, AND SOCIAL SCRIPTSWhen I was in seventh grade, I was the lead in our middle school musical, Bye Bye Birdy. It featured the song, Put on a Happy Face that employed this cheery, but pushy, line: “Spread sunshine, all over the place…just put on a happy face.”Dick van Dyke played the starring role on Broadway from 1960-61 earning him an Tony award. He then appeared in the movie in 1963, launching him to stardom. In that role, many other roles, and in real life, he is a man who appears perpetually happy. Even now at age 98!But under that smile, lurks a darker side. Soon after his early success, Van Dyke became an alcoholic. The alcohol may have helped him put on a happy face society expected, but it came at a price. This insistence on relentless optimism regardless of circumstances is called “toxic positivity” — and it's more than a personal behavior. It reflects societal norms that prioritize surface-level harmony over emotional complexity. These norms shape how we navigate feelings and influence our individual well-being. But shared spaces, like our workplaces or homes also influence these emotional dynamics. Have you ever walked into a place knowing how you were expected to act? At work, you might slap on a smile and say “I'm fine” even when you're not. At home, you might feel the pressure to play the part of the cheerful parent, partner, or roommate. These emotional scripts don't come out of nowhere — they're baked into our cultural expectations about what different spaces are “for”.Geographer Yi-Fu Tuan explains that spaces acquire “moral properties” through societal norms, values, and cultural narratives. Workplaces, seen as sites of productivity, often suppress emotions like frustration, while homes, idealized as places of comfort, pressure individuals to adopt roles like nurturing parent or cheerful partner. These norms shape how people are expected to behave and feel within these spaces.America itself, as a cultural and geographic entity, carries its own "moral properties." These are reinforced by media narratives that frame the nation as a land of optimism, resilience, and emotional stability, projecting these expectations onto its citizens and then exported to the world to consume.Take one of the most-watched television programs in America from 1962 to 1992, Johnny Carson's The Tonight Show. His late-night TV persona was examined in a recent New York Times piece by Jason Zinoman. He described Carson as America's calm, neutral host, soothing the nation with his polite humor. He wasn't just a TV personality; he was part of a larger cultural push for emotional stability, especially during times of uncertainty. His show became a space where people could escape the messiness of real emotions.But these expectations aren't just about comfort — they're about control. By promoting harmony and cheer, society nudges us toward emotional conformity, discouraging anything that might feel too “messy” or unpredictable.This pressure doesn't fall on everyone equally. Women often bear the brunt of emotional labor, expected to keep things “pleasant” for others. Cultural geographer Linda McDowell highlights how professional women are frequently required to maintain an upbeat attitude at work, regardless of personal circumstances. This expectation extends beyond the workplace, shaping how women are perceived and allowed to express themselves.On The Tonight Show, Joan Rivers, a trailblazing comedian, faced this constraint. Despite her sharp, satirical wit, Rivers was often limited to lighthearted banter and self-deprecating humor to align with Johnny Carson's carefully neutral persona. Similarly, Carol Wayne, as the flirtatious “Matinee Lady,” reinforced the idea that women on the show were there to amuse or adorn, not disrupt. These portrayals reflected societal norms that confined women to roles as caretakers or decorative figures, both publicly and privately.SUPPRESSING SORROW WITH A SMILE SUCKSPutting on a happy face might seem harmless, but it can take a toll. When we suppress feelings like sadness, frustration, or anger, they don't just disappear — they build up, creating stress. They can even impact our physical health. Neuroscientists have shown that suppressing emotions can increase activity in the brain's fear center (the amygdala) while dampening the rational, problem-solving parts (like the prefrontal cortex). Basically, pretending you're okay when you're not can mess with your head and your body.James J. Gross, a psychologist and leading researcher in emotion regulation, has shown that suppressing emotions can heighten stress levels, activate the brain's fear center (the amygdala), and disrupt cognitive processes critical for resilience and problem-solving. Recent brain imaging studies by Wang and Zhang (2023) support this, demonstrating that expressive suppression, where feelings are actively withheld, triggers heightened amygdala activity and diminished prefrontal regulation. These findings highlight the significant physiological toll of emotional suppression, further validating Gross's work.Viktor Frankl, a Holocaust survivor and existential psychologist, offers a valuable framework for regulating these emotions with his concept of “tragic optimism.” Frankl introduced tragic heroism in his 1978 book, The Unheard Cry for Meaning, drawing on the existential and Greek tragic tradition of resilience in the face of suffering. He later expanded this with tragic optimism in a 1984 essay, emphasizing hope and meaning-making even amidst life's inevitable hardships. Drawing on his experiences from the Holocaust, he explores the human ability to confront inevitable suffering while maintaining hope and finding meaning. For Frankl, this approach was not about denying pain but about embracing life's full spectrum — its joys and its tragedies — as integral to human existence.But his view of suffering has been criticized as overly universal and idealistic, assuming that all individuals can derive purpose from adversity. His emphasis on personal responsibility may inadvertently shift blame onto individuals for not overcoming circumstances beyond their control. Constant pressure by systemic oppression can exist even in a society that claims to be free. Migrant women in caregiving roles, as McDowell highlights, often lack the freedom to balance suffering and hope on their own terms. Instead, they are required to project resilience and positivity, even under exploitative conditions, effectively masking systemic inequities. Similarly, Joan Rivers and Carol Wayne were cast into narrow roles that demanded cheerfulness, ensuring they complemented rather than challenged societal norms. These portrayals reflected the broader expectation that women embody emotional steadiness, regardless of personal circumstances.Frankl's insights remind us that the ability to engage with hardship meaningfully is a privilege that societal expectations often deny to those at the margins. Understanding the toll of suppression and the uneven distribution of emotional freedom is crucial in challenging the norms that perpetuate these dynamics.COMBATING CONFORMITY WITH COMMUNITYThankfully, norms aren't set in stone — they can be, and have been, resisted and redefined. Sara Ahmed, a feminist scholar, critiques what she calls the “happiness duty.” She shows how this duty pressures marginalized groups to appear cheerful, suppressing feelings like anger or pain to uphold the status quo. Movements like Black Lives Matter reject this demand, openly expressing grief and frustration to confront systemic injustice. Through “collective effervescence”, as sociologist Émile Durkheim describes, collective emotions in protests turn individual pain into powerful demands for change. Ahmed and Durkheim offer examples of how breaking free from the pressure to "stay positive" transforms emotions into tools for meaningful resistance.But even this kind of resistance can make those in power uncomfortable, so they demand order, calm, and happiness. When collective effervescence calls people to, as Public Enemy's song decries, ‘fight the powers that be', another collective encourages everyone to spread ‘sunshine all over the place, and just put on a happy face.' But in the face of this “toxic positivity” that Public Enemy mocks as, “'People, people we are the same'”, they respond ‘No, we're not the same / 'Cause we don't know the game'. They can't justify putting on a happy face when most of America refuses to wrestle with poverty and race. Summoning an inner Johnny Carson can be seen by some as not a neutral, but as just another way to paternally placate — to pat down incivility. It can be seen more like Jack Nicholson's infamous “Here's Johnny!” in The Shining — a menacing veneer of cheer masking a deep, dark, and discomforting societal reality.Ananya Roy, a geographer and urban theorist, takes a hard look at this in her work on the “rescue industry.” In Poverty Capital, she critiques how even well-intentioned aid organizations often portray marginalized communities as helpless and in need of saving, while ignoring the structural problems that keep them oppressed. These narratives don't just undermine real change — they also place emotional expectations on those being "rescued." They demand gratitude and resilience while leaving the bigger systems of inequality intact.Roy's work shows how this approach reflects a long history of paternalism and American exceptionalism, where those in power maintain control by shaping how others should act and feel.Geography plays a big part in how these expectations are enforced. Relief camps, aid programs, and even microfinance initiatives often create spaces where people are expected to behave a certain way — thankful, hopeful, and compliant. In the U.S., similar patterns show up in low-income neighborhoods, where anger or frustration is often punished, reinforcing norms that demand harmony and silence over real emotional expression.If we want to resist these dynamics, we need to rethink the spaces where care and support happen. Instead of controlling emotions or enforcing positivity, these spaces should allow for shared agency and the full range of human feelings. By rejecting savior narratives and making room for emotions like grief and anger, communities can start to challenge the systems that hold them back and move toward real change.From Johnny Carson's seemingly cheerful neutrality to the "happiness duty" imposed on marginalized groups, societal norms can slowly prioritize control over connection, faux harmony over brutal honesty. But resistance is possible. Movements like Black Lives Matter, the Women's March, Chile's protests for constitutional reform, and Hong Kong's pro-democracy demonstrations highlight how group effervescence can channel collective emotions into impactful resistance. However, these movements also reveal the limits of protest alone in achieving enduring change. Systemic barriers to change require sustained efforts beyond the initial wave of mobilization.As Ananya Roy reminds us, breaking free from narratives of saviorism and exceptionalism requires not just challenging these norms but rethinking the spaces where they take root. How can we build geographies of care that empower, rather than constrain? Perhaps the answer lies in acknowledging that resistance begins with feeling — and making space for emotions, no matter how “messy” they might seem. This is a public episode. If you would like to discuss this with other subscribers or get access to bonus episodes, visit interplace.io

Dans son discours préliminaire de présentation du Code civil, Portalis affirmait que le mariage « c'est la société de l'homme et de la femme qui s'unissent pour perpétuer leur espèce, pour s'aider par des secours mutuels à porter le poids de la vie et pour partager leur commune destinée ». Juridiquement, le mariage peut se définir comme l'acte juridique reçu en forme solennelle par l'officier d'état civil, en vertu duquel deux personnes établissent entre elles une union dont la loi civile règle impérativement les conditions, les effets et la dissolution. Plus généralement, dans toute société, le mariage est d'abord une institution imposant certaines règles sociales qui confèrent sa légitimité à l'alliance, permettant la perpétuation des familles et la socialisation des enfants. En raison de son importance, de tout temps, le mariage a été objet d'études en philosophie comme en sociologie. Selon Émile Durkheim, le mariage est au fondement de la famille conjugale. Selon Claude Lévi-Strauss, la famille trouve son origine dans le mariage. Il indique que, quels que soient les types de mariage (par échange, achat, libre choix, choix imposé par la famille, etc.) chaque société opère une distinction entre les unions libres et les unions légitimes, et presque toutes les sociétés mettent très haut le statut matrimonial (avec une certaine « répulsion » à l'égard du célibat ou des couples sans enfants). Mais le mariage est-il encore un pilier de notre société contemporaine, une institution nécessaire ? Statistiquement, le mariage est en déclin. En effet, entre 1976 et 2016, le nombre de mariages en France a diminué de manière significative. Toutefois, il y a eu un regain à la suite de la période covid. Ainsi, en 2021, 218 800 mariages ont été célébrés en France, soit 41,6 % de plus qu'en 2020. Ce rebond est historique, mais n'est qu'un retour à la normale après une chute de 31,2 % en 2020, année marquée par l'épidémie de Covid-19 et les restrictions sanitaires associées. En 2023 comme en 2022, 242 000 mariages ont été célébrés en France. Ce nombre est relativement élevé, compte tenu de la tendance à la baisse des dernières décennies. Aussi, nous recevons Franck TOURET, enseignant de droit civil au sein de la Prépa ISP, pour appréhender les facteurs et les conséquences du déclin de l'institution du mariage.

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/new-books-network

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/history

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/anthropology

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/intellectual-history

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/sociology

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books.

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/european-studies

It is only in recent years that sociologists and historians of the social sciences have given empire the attention it deserves in histories of the discipline. In this context, George Steinmetz's The Colonial Origins of Modern Social Thought: French Sociology and the Overseas Empire (Princeton University Press) is likely to be a touchstone text in these debates. Providing a new history of the French national discipline inspired by a ‘Neo-Bourdieusian Historical Sociology of Science', Steinmetz highlights the centrality of ‘colonial sociology', work centered on and/or created in the French overseas colonies and protectorates to the discipline's development.  The French state, eager to consolidate its empire after World War II, were eager to draw on the expertise of sociologists in pursuing this goal; as Steinmetz shows therefore, during this period, a focus on ‘the colonial' became central to French sociology to the extent that roughly half the French sociological field could be considered ‘colonial sociologists'. Despite this entanglement with the French state these colonial sociologists became strong critics of imperialism. Alongside the many stories he uncovers Steinmetz explores in depth the case of four such colonial sociologists: Raymond Aron, Jacque Berque, Georges Balandier and Pierre Bourdieu, seeking to show not just the centrality of colonialism to each writer but how their experiences of empire formed their basis for their future work; for example, how Bourdieu's concepts of habitus, capital and field can be traced to his experiences in colonial Algeria. In our discussion, which also marks the imminent release of the text in paperback, George takes us through this hugely enlightening text, including reflections on why there may have been some ‘disciplinary amnesia' in sociology's unwillingness to confront empire, the relations between sociology and other imperial disciplines, how sociologists from the colonies developed their own work, the lessons from his text about how we should confront colonial sociologists and whether Durkheim had an ‘imperial gaze'. Your host, Matt Dawson is Professor of Sociology at the University of Glasgow and is the author of G.D.H. Cole and British Sociology: A Study in Semi-Alienation (2024, Palgrave Macmillan), among other books. Learn more about your ad choices. Visit megaphone.fm/adchoices Support our show by becoming a premium member! https://newbooksnetwork.supportingcast.fm/french-studies

You set up an assumption, you have a theory, you analyze your data, and you show that the assumption does not hold. Doing good qualitative research is that simple. Except that it's not, of course. On the ground, in the research and writing process, these basic rules can be quite tricky to implement. So we discuss some heuristics researchers can use to limit their conversants, settle on suitable theoretical lenses to examine their data, and collecting more data than what they thought was necessary.   References Geertz, C. (1973). The Interpretation Of Cultures. Basic Books. Goodall, J. (1986). The Chimpanzees of Gombe: Patterns of Behavior. Harvard University Press. Popper, K. R. (1959). The Logic of Scientific Discovery. Basic Books. Durkheim, E. (1895). The Rules of Sociological Method. Free Press. Giddens, A. (1976). New Rules of Sociological Method. Hutchinson. Barley, S. R. (1986). Technology as an Occasion for Structuring: Evidence from Observations of CT Scanners and the Social Order of Radiology Departments. Administrative Science Quarterly, 31(1), 78-108. Kellogg, K. C. (2022). Local Adaptation Without Work Intensification: Experimentalist Governance of Digital Technology for Mutually Beneficial Role Reconfiguration in Organizations. Organization Science, 33(2), 571-599. https://doi.org/10.1287/orsc.2021.1445 Mertens, W., Recker, J., Kummer, T.-F., Kohlborn, T., & Viaene, S. (2016). Constructive Deviance as a Driver for Performance in Retail. Journal of Retailing and Consumer Services, 30, 193-203. Markus, M. L. (1983). Power, Politics, and MIS Implementation. Communications of the ACM, 26(6), 430-444. Berente, N., Lyytinen, K., Yoo, Y., & King, J. L. (2016). Routines as Shock Absorbers During Organizational Transformation: Integration, Control, and NASA's Enterprise Information System. Organization Science, 27(3), 551-572. Alashoor, T., Keil, M., Smith, H. J., & McConnell, A. R. (2023). Too Tired and in Too Good of a Mood to Worry about Privacy: Explaining the Privacy Paradox through the Lens of Effort Level in Information Processing. Information Systems Research, 34(4), 1415-1436. Yin, R. K. (2009). Case Study Research: Design and Methods (4th ed.). Sage. Berente, N., Recker, J., & Leonardi, P. (2023). . This IS Research podcast, 13 September 2023. Gioia, D. A., Corley, K. G., & Hamilton, A. L. (2013). Seeking Qualitative Rigor in Inductive Research: Notes on the Gioia Methodology. Organizational Research Methods, 16(1), 15-31. Lebovitz, S., Levina, N., & Lifshitz-Assaf, H. (2021). Is AI Ground Truth Really “True”? The Dangers of Training and Evaluating AI Tools Based on Experts' Know-What. MIS Quarterly, 45(3), 1501-1525. Ryle, G. (1949). The Concept of Mind. University of Chicago Press. Langley, A. (1999). Strategies for Theorizing from Process Data. Academy of Management Review, 24(4), 691-711. Miles, M. B., & Huberman, M. (1994). Qualitative Data Analysis (2nd ed.). Sage. Cramton, C. D., & Hinds, P. J. (2014). An Embedded Model of Cultural Adaptation in Global Teams. Organization Science, 25(4), 1056-1081. 

Avec Sibylle Gollac, sociologue. Quand on a de la chance, la famille est un cocon affectif, mais aussi un lieu de solidarité.  Il y a toujours les petits arrangements que l’on bricole  au quotidien, et parfois il y a le gros héritage que l’on officialise chez le notaire. Et tout le monde n’est pas logé à la même enseigne. Sibylle Gollac est sociologue au CNRS et dans le livre qu’elle a coécrit avec Céline Bessière, “Le genre du capital” (La Découverte, 2020), elle aborde la famille comme une institution économique à part entière. Elle décortique comment la richesse circule, engendrant des inégalités  aussi bien entre les familles qu’en leur sein, entre les hommes et les femmes. Quel est le poids de la richesse héritée dans le patrimoine des Français ? Quel rôle joue la famille dans l'économie aujourd'hui ? Peut-on compter sur la famille ? Références :- Sybille Gollac, Céline Bessière, Le genre du capital, Comment la famille reproduit les inégalités, La découverte, 2020- Nicolas Frémeaux et Marion Leturcq, 2020, "Inequalities and the individualization of wealth", Journal of Public Economics 184: 1-18.- Pierre Bourdieu et Jean-Claude Passeron, La Reproduction, Éléments pour une théorie du système d'enseignement, Les Editions de minuit, 1970- Émile Durkheim, « La famille conjugale » [1892] in Textes III. Fonctions sociales et institutions, Éditions de Minuit, Paris, 1975- François de Singly, Sociologie de la famille contemporaine, Nathan, Paris, 2014 [1993]- Thomas Piketty, Le Capital au xxie siècle, Le Seuil, 2013 Archives sonores : - Ron Howard - Mitchell Hurwitz - Arrested Development - 2003 - 2006 - Renn Productions - Didier Bourdon et Bernard Campan- Les trois frères - 1995- CP productions - Pierre Carles - La sociologie est un sport de combat- 2001- Intrepid Pictures - Mike Flanagan -  La chute de la maison Usher- 2023- HBO - Jesse Armstrong - Succession - 2019  Musique Générique :« TRAHISON » Musique de Pascal Arbez-Nicolas © Delabel Editions, Artiste : VITALIC,(P) 2005 Citizen Records under Different Recording licence ISRC : BEP010400190,Avec l’aimable autorisation de [PIAS] et Delabel Editions.  Episode vidéo publié le 11 octobre 2024 sur arte.tv Autrice Laura Raim Réalisateur Jean Baptiste Mihout Son Nicolas Régent Montage Elias Garfein Mixage et sound design Jean-Marc Thurier Une co-production UPIAN Margaux Missika, Alexandre Brachet, Auriane Meilhon, Emma Le Jeune, Karolina Mikos avec l'aide de Nancy-Wangue Moussissa ARTE France Unité société et culture

In 1933, Bataille linked Durkheim's sociology and psychoanalysis to the rise of fascism over the border. The parallels to the present moment are hard to miss.Get the full episode and many more at https://www.patreon.com/plasticpills

The debate over whether religion is a natural phenomenon has raged for centuries.  John Calvin was the first person to talk of a sensus divinitatis but it is an idea that has stretched back to the Greeks and Romans. The idea is that religion is a natural phenomenon in human society and we as humans have a capacity to engage with the divine. The ubiquity of religion throughout the globe and across history as well as our divine sense, it is said, results in a rather resounding proof of God's existence.  However with the rise of enlightenment ideals and especially evolutionary science, this view has been questioned. People like David Hume argued that religion arose out of fear of the natural world and it became a way to understand it while Durkheim has argued that religion plays a critical role for peaceful human societies. Religion, it is argued, is either a social or cognitive construct that our brains and societies have developed as a way to understand and manage our existence. And so, while it may be natural in this respect, it is proof that an objective idea of God is pure fancy. In this episode we talk with distinguished academic, Professor David Fergusson, where he lays out the debate and his argument of how in the face of arguments against God's existence, religion will see a refraction of belief and more types of worship rather than a religious retreat.  As always, feel free to get in touch: jack@religionreconsidered.com

We move from Durkheim to Marcel Mauss and his book The Gift: The Form and Reason for Exchange in Archaic Societies. Referenced by Bataille, Levi-Strauss, Derrida and Baudrillard—this is a mandatory reading.The full episode and many more are available at https://www.patreon.com/plasticpills

durée : 00:02:44 - L'Humeur du matin par Guillaume Erner - par : Guillaume Erner - C'est un débat qui a eu lieu, et qui aura encore lieu : les JO peuvent-ils permettre à la France, et surtout aux Français, de mieux vivre ?

After a brief recap of the Deleuzo-Guattarian Australian breakdancer we read chapters 6 and 7 of Durkheim's Elementary forms of Religious Life and try to get a hold on the primordial concept of concepts: MANA.The full episode and many more are available at https://www.patreon.com/plasticpills

Durkheim, one of the founders of sociology, slowly came to the discovery by the end of his career that consciousness, langauge and thought itself were of religious origin. We tried to retrace a few of his steps from The Elementary Forms of Religious Life and try to come up with some examples to illustrate his radical hypothesis.   All public episodes can be found ad-free, for free, on our Patreon: https://www.patreon.com/plasticpills

In this episode of the Bendy Bodies podcast, Dr. Linda Bluestein, the Hypermobility MD, hosts an enlightening discussion with Dr. Karen Herbst, a leading expert on lipedema and other adipose connective tissue diseases. Dr. Herbst shares her extensive knowledge on the complexities of lipedema, Durkheim's disease, and their connection to connective tissue disorders, inflammation, and hormonal factors. Learn about the latest research, diagnostic challenges, and effective treatments, including diet, supplements, and surgery. Don't miss the valuable insights and practical advice shared in this episode. Takeaways: Lipedema Misdiagnosis: Lipedema is often misdiagnosed as regular obesity or confused with lymphedema, highlighting the need for better awareness and diagnostic criteria. Connection to Hormones: Hormonal changes, such as those during puberty, pregnancy, and menopause, can trigger or worsen lipedema due to increased fat and hormonal fluctuations. Inflammation and Fibrosis: Inflammation in lipedema leads to fibrosis, making the tissue nodular and tender, and potentially contributing to the chronic pain experienced by patients. Diet and Supplements: Anti-inflammatory diets, intermittent fasting, and certain supplements like diosmin and CoQ10 can help manage lipedema symptoms by reducing inflammation and supporting metabolic health. Surgical and Non-Surgical Treatments: While liposuction can significantly improve symptoms, non-surgical treatments such as compression therapy, manual lymphatic drainage, and whole-body vibration are also beneficial in managing lipedema. Connect with YOUR Bendy Specialist, Dr. Linda Bluestein, MD at https://www.hypermobilitymd.com/.   This episode is sponsored by EDS Guardians. If you want to learn more, check them out here: https://www.edsguardians.org/    Thank YOU so much for tuning in. We hope you found this episode informative, inspiring, useful, validating, and enjoyable. Join us on the next episode for YOUR time to level up your knowledge about hypermobility disorders and the people who have them.

O último episódio da temporada será de perguntas dos ouvintes. Deixe aqui a sua(s).  Veja este episódio também no Youtube. Alexandre Mergulhão é economista, formado na Nova SBE, e técnico superior no gabinete de estudos do Ministério das Finanças (GPEARI). É doutorando em Economia Política no Iscte – Instituto Universitário de Lisboa, onde também é professor Assistente Convidado. É autor do estudo “Fiscalidade em Portugal”, de que falámos muito neste episódio, publicado pela Associação Causa Pública, um think-tank que reune diferentes visões vindas da esquerda. Pedro Almeida Jorge é também formado pela Nova SBE e tem carreira na área de auditoria e consultoria fiscal a entidades do setor financeiro. Além disso, é coordenador da biblioteca e das traduções do Instituto Mais Liberdade, um think-tank com uma visão liberal, focado na defesa da liberdade individual e na economia de mercado. O Pedro tem coordenado a publicação de vários livros nesta linha em Portugal, como “Ambientalismo: Uma Visão de Mercado” e “Adam Smith Tinha Razão" de Rainer Zitelmann. -> Apoie este podcast e faça parte da comunidade de mecenas do 45 Graus em: 45grauspodcast.com -> Registe-se para ser avisado(a) de futuras edições dos workshops de Pensamento Crítico: https://forms.sendpulse.com/7e62c1e4f5 _______________ Índice: (0:00) Introdução   (03:28) Rendimentos financeiros: como o não englobamento permite aos mais ricos pagar menos IRS| Livro: Henry George imposto sobre a terra | Milton Friedman |  (30:11) IRC: faz algum sentido também ser progressivo? | Estudo FFMS, coordenada por Pedro Brinca | Falta de escala das nossas empresas | Paper: Gechert, S. Heimberger, P. Do corporate tax cuts boost economic growth? | Livro: The Bourgeois Virtues, de Deirdre Nansen McCloskey (43:01) Falta a Portugal uma mentalidade amiga do espírito capitalista? | Tese de Durkheim sobre suicídio | Adam Smith: Teoria dos sentimentos morais (01:16:41) Impostos sobre o património: imposto anual (e.g. IMI) & imposto sobre heranças | Os Fisiocratas | IMT vs IMI  (01:21:42) Devíamos implementar um imposto sobre grandes heranças? | UBS Global Wealth Report 2024 | Livro: O Capital no Século XXI de Thomas Piketty | Artigo do Pedro Almeida Jorge no Observador

durée : 00:43:34 - Le Temps du débat d'été - par : Astrid de Villaines - Après les mouvements des gilets jaunes et des agriculteurs, le score du RN aux élections a remis la lumière sur le sentiment d'abandon des territoires par les politiques publiques. Alors que le lien avec Paris semble s'effriter, une coopération entre métropoles et territoires est-elle possible? - invités : Magali Della Sudda Chargée de recherche au CNRS, membre du Centre Émile-Durkheim, spécialiste des questions de citoyenneté, de genre et de religion en France et en Italie; Mahir Guven Romancier, auteur de "Grand Frère" (Philippe Rey, 2017) et "Les Innocents" (Grasset, 2022); Fabien Verdier Maire de Châteaudun et fondateur du Mouvement pour le développement des villes sous-préfectures

Author Jessica Brantez discusses the article, "Revisiting Durkheim: Social Integration and Suicide Clusters in U.S. Counties, 2006–2019," published in the July 2024 issue of Society and Mental Health.

durée : 00:38:50 - Le Temps du débat - par : Emmanuel Laurentin - Au lendemain du premier tour des législatives qui ont placé le RN en tête avec plus de 33% des voix, ces élections sont les premières de l'histoire à placer un parti d'extrême droite à ce niveau. Ces élections législatives constituent-elles une rupture dans l'histoire politique de la France ? - invités : Sudhir Hazareesingh Historien et professeur à Oxford, auteur Le Mythe Gaullien, Paris, Gallimard, 2010; Patrick Boucheron Historien, professeur au Collège de France, titulaire de la Chaire d'histoire des pouvoirs en Europe occidentale (XIIIe-XVIe siècle); Nicolas Delalande Historien, professeur au Centre d'histoire de Sciences Po; Magali Della Sudda Chargée de recherche au CNRS, membre du Centre Émile-Durkheim, spécialiste des questions de citoyenneté, de genre et de religion en France et en Italie

We recap the Trump-Biden debate and then discuss the politics and economy of fear. Sources include Armageddon, Strauss, Hegel, and Durkheim.  Get all our episodes for free, ad-free, at https://www.patreon.com/plasticpills

“If cattle and horses and lions had hands or could paint with their hands and create works such as men do, horses like horses and cattle like cattle would depict the gods' shapes and make their bodies of such a sort as the form they themselves have.” —  Xenophanes, Fragments   This week, join Cyrus Palizban and Nicolas Sarian as we delve into the philosophical insights of Xenophanes, focusing on the anthropomorphization of worshiped deities gods. We explore the history and evolution of religious thought, from pre-Socratic philosophy to 20th-century sociology, discussing the works of thinkers like Émile Durkheim. The conversation covers how religious and societal structures influence one another, touching on topics like totemism, functionalism, and the psychological aspects of worship. Additionally, the discussion broadens to include reflections on modern cultural phenomena, the role of faith, and the implications of information overload in contemporary society.   00:00 Introduction and Greetings 00:15 Exploring Xenophanes' Philosophy 02:36 Functionalism and Sociology 07:21 Early Human Spirituality and Fear 12:12 Anthropomorphism in Religion 20:49 Proto-Indo-European Cultures 31:15 Modern Anthropology and Exploration 34:37 Jordan Peterson and Dennis Quaid on Movie Stars 35:53 The Cult of Celebrity 36:28 Favorite Actors and Their Impact 39:55 The Value of Mystery in Cinema 40:55 The Role of AI and Information Overload 43:41 Curating Information in the Modern Age 46:42 The Concept of Katechons 54:08 The Evolution of Worship and Fear 01:01:16 Conclusion and Upcoming Book Clubs   Want to continue the discussion? Join us for more learning and discussion in our Meditations and Chronicles WhatsApp groups!   Meditations: https://chat.whatsapp.com/JIFXc06ABCPEsyfUBtvm1U Chronicles: https://chat.whatsapp.com/FD6M9a35KCE2XrnJrqaGLU   Follow us on other platforms for more content!   Twitter: https://x.com/lightinspires   Instagram: https://instagram.com/lightning.inspiration?igshid=NzZlODBkYWE4Ng==   LinkedIn: https://www.linkedin.com/company/lightning-meditations/  

durée : 00:57:56 - Avec philosophie - par : Géraldine Muhlmann - Comment comprendre la logique et la mécanique de l'isolement social ? Sans réduire la spécificité des parcours des individus isolés, les données produites par la tradition sociologique - Durkheim, Castel - permettent de comprendre les causes de ce phénomène. - invités : Roger-Pol Droit Philosophe, auteur; Jean-François Laé Sociologue, professeur à l'Université Paris VIII; Myriam Rembaut Journaliste de profession, écrivaine, et ancienne “sans-abris”