Le dieu caché
01 Jan 1921-
About: The article was published on 1921-01-01 and is currently open access. It has received 59 citations till now.
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Book•
29 Jul 1983TL;DR: In this paper, the authors present a list of states that are essentially by-products of rationality, bias, and ideology, including sour grapes, as well as byproducts of belief, bias and ideology.
Abstract: Preface and acknowledgements 1. Rationality 2. States that are essentially by-products 3. Sour grapes 4. Belief, bias and ideology References Index.
1,221 citations
TL;DR: Parsons as discussed by the authors argued that the difference between society and individual, between social and motivational factors, and between Durkheim and Weber does not matter very much in the field of sociology where this very difference is the core problem of theory.
Abstract: Sociological theory in its present Alexandrian phase seems to be preoccupied with the interpretation of its classical authors.' Doing sociology of religion means doing empirical research on presumably religious persons or institutions; and it means returning to Emile Durkheim or Max Weber for theoretical inspiration. Religion, then, is supposed to work as an integrative factor on the level of total societies and as a motivational factor on the level of individuals. At both levels it supplies the meaning of meaning, a meaningful "ultimate reality". All symbols and values that operate at this highest level of last resources can be qualified as religion -and be it a civil religion in the sense of Rousseau or Bellah. We also know the objections. Religions can stimulate debates and fights. They also have disintegrative effects. Their motivational effect may well be a questioning of religion itself. It may be a social activity, but also a retreat. Statements about the function of religion resemble proverbs. They always need counter-proverbs to be operationally useful. Years ago Clifford Geertz (1966:1) aired the same complaint about dependence upon classical authors with respect to anthropological research. It may have been a mere accident that his lines were written in an essay on the cultural system of religion. But if this coincidence happened only by chance, it still was a significant accident. In fact, systems theory, at that time, was hardly able to deliver the goods. Parsons himself had started be presenting his classical authors. He attempted to show that the difference between society and individual, between social and motivational factors, and between Durkheim and Weber does not matter very much; and that it cannot matter very much in the field of sociology where this very difference is the core problem of theory. This preoccupation with a historical problem, with the split paradigm of individual and society, led Parsons to look for a solution by unfolding the framework of the general action system which could assign appropriate places to the personal system, the social system and other systems as well. He had to pay foreseeable costs. He had to present his generalizations as a purely analytical framework, based on an analysis of the components of the concept of
81 citations
TL;DR: In this article, cultural awareness as vocabulary learning is used for language learning in the context of cultural awareness in the language domain, and the results show that cultural awareness is useful in vocabulary learning.
Abstract: (1997). ‘Cultural awareness’ as vocabulary learning. The Language Learning Journal: Vol. 16, No. 1, pp. 51-57.
61 citations
Dissertation•
03 Dec 2008
TL;DR: In this article, a travail de recherche propose to consider the pratique du cinema dans les salles Art et Essai comm as un processus dynamique de mise en relation des individus avec les films and des indivus entre eux.
Abstract: Dans une visee communicationnelle et sociologique, ce travail de recherche propose de penser la pratique du cinema dans les salles Art et Essai comme un processus dynamique de mise en relation des individus avec les films et des individus entre eux. Il repose sur deux enquetes par questionnaire auto-administre conduites aupres de spectateurs frequentant des salles de cinema Art et Essai de la region Provence-Alpes-Cote d'Azur. Ces donnees sont completees par des analyses semio-discursives de critiques de cinema prelevees dans le magazine Telerama et dans le programme du cinema d'Art et Essai Utopia (Avignon) ainsi que par une serie d'analyses filmiques s'inscrivant dans le champ d'une sociologie esthetique du cinema. L'objectif est d'etudier la formation socio-discursive de la valeur dans le champ du cinema et de voir en quoi cette valeur participe de la constitution d'ensembles communautaires de pratiquants autour de la notion d'Art et Essai, en tant qu'elle circule et genere des representations. La premiere partie propose de definir l'objet de la recherche : la pratique du cinema dans les salles Art et Essai. Elle construit des outils permettant de saisir empiriquement cette pratique et demontre qu'elle engage un rapport specifique au social. La deuxieme partie montre que les recherches sur la pratique du cinema en salle reduisent, le plus souvent, l'activite spectatorielle a un geste d'appropriation des films alors que cette activite renvoie tout autant a un geste de constitution sociale de la valeur sociale des films. Enfin, la troisieme partie etudie la maniere dont les individus se positionnent et reagissent vis-a-vis de cette valeur. Elle montre qu'il y a une identite de l'Art et Essai autour de laquelle se constituent des agglomerats d'individus assimilables a des regroupements communautaires. Elle permet ainsi de repenser ces espaces de pratique a partir de la notion de communaute. En s'appuyant sur l'etude de la pratique cinematographique, cette recherche propose, plus largement, de discuter la pertinence de la question de l'(il)legitime des objets culturels.
34 citations
References
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TL;DR: The criticism of 'intercultural' theatre in general, and Peter Brook's Mahabharata in particular, that was spearheaded by Rustom Bharucha in Theatre and the World, has taken firm hold in the Anglo-American academy and especially in Britain this paper.
Abstract: The criticism of ‘intercultural’ theatre in general, and Peter Brook's Mahabharata in particular, that was spearheaded by Rustom Bharucha in Theatre and the World, has taken firm hold in the Anglo-American academy and especially in Britain. Bharucha's critique of Eurocentric appropriation of non-western cultures (although the word ‘plundering’ might be more precise for his argument) is the mainstay of his attack on interculturalism, whether theorized by Richard Schechner or, in Bharucha's view, epitomized in performance by Brook's production. Schechner is understandably Bharucha's central reference, for he essentially gave the concept of interculturalism its particular twist in the early 1980s and has continued his crusade for it ever since. Scheduler's concept involves generic mixing within an anthropological framework, as occurs, for instance, when ‘western’ text-based theatre, usually situated in the domain of art and letters, merges with non-western ritual, one of the main areas of anthropological study.
12 citations
TL;DR: In this paper, the authors try to go beyond classic management approaches to creativity by throwing light on the dialectical tension between creation and rationalization, taking philosophical, psychological and sociological detours along the way.
12 citations
TL;DR: For half a century, Marxism has been proscribed-under the caricatural epithet of &dquo;atheist communism-as the most formidable and insidious enemy of the Christian faith as discussed by the authors.
Abstract: Michael Löwy is a participating editor of Latin American Perspectives. He resides in Paris and is associated with the Groupe de Sociologie des Religions, Centre National de la Recherche Scientifique. This article was originally published in Lua Nova (Vol. 19) in São Paulo, Brazil. Claudia Pompan, a native of Brazil, received her Ph.D. in political science from the University of California, Riverside. She currently resides in Redlands, California. For half a century, Marxism has been proscribed-under the caricatural epithet of &dquo;atheist communism&dquo;-as the most formidable and insidious enemy of the Christian faith. The excommunication decreed by the pope in the postwar years was merely the canonical sanction of the implacable and obsessive struggle that has built a wall of hostility in Latin America and throughout the world between the faithful of the church and Marxist-oriented political movements. The breaches opened in this wall by the surprising convergence of Christianity and Marxism in Latin America during the past 30 years-particularly through liberation theology-have been among the
10 citations
TL;DR: In this paper, the authors compare the careers of Madame Bovary and Lady Chatterley to identify the dual aspect of the concept of natural history as it applies to the study of social problems.
Abstract: The “careers” of the charges of obscenity formulated against Madame Bovary and Lady Chatterley are compared, in order to identify the dual aspect of the concept of natural history as it applies to the study of social problems. At a microlevel, natural history refers to the variable outcome of the negotiations which take place between the initial claimants, the relevant public agencies and the individuals accused of wrongdoing. At a macrolevel, natural history refers to the variability of the generic concepts on which the case made against a specific statement or “condition” is based. Correspondingly, the natural history of social problems requires an examination of the dialetic interaction between the generic aspects of their “careers” and the variable development of each specific instance where the reprehensible condition is evoked.
10 citations
01 Jan 1994
TL;DR: The study of the oral transmitted narrative and of the ballad in particular has been, up to now at least, relatively homeless, spoken of and treated by many (linguists, philologists, literary critics, folklorists, sociologists, anthropologists, and anthropologists) but wholeheartedly adopted by none as discussed by the authors.
Abstract: The study of the orally transmitted narrative and of the ballad in particular has been, up to now at least, relatively homeless, spoken of and treated by many—linguists, philologists, literary critics, folklorists, sociologists, anthropologists—but wholeheartedly adopted by none. What is the orally transmitted ballad? Is it folklore? Partly, but as Alan Dundes points out, not everything orally transmitted is folklore and some forms of folklore are not orally transmitted (1966a:7). Is it literature? Wellek and Warren defend oral poetry and narrative as indeed worthy of serious literary consideration: “clearly, any coherent conception [of literature] must include ‘oral literature’” (1973:22). Is it anthropology? Levi-Strauss tells us that the anthropologist studies oral traditions because he sees in them the keys to unconscious thought processes (1963:25). Categorizing the oral ballad as a genre is difficult because it is interdisciplinary and all-encompassing. It is hard to define and delimit. It is anomalous, neither wholly linguistic nor literary; it is associated with certain marginal social classes and groups (the illiterate, the semi-literate, the rural peasantry, women, children), and thus has an important sociological and ethnological component. Further, its often dreamlike symbolism and mythic themes reach into the complex areas of mythology, legend, and psychology. Oral ballads are complicated to study because there are no fixed, correct, or archetypal texts. There are no authoritative texts. In fact, there are no texts at all. Compared to the long history of literary criticism of written works, with all its various movements and critical orientations, the study of oral narratives has been somewhat unfocused and diffuse and has lacked appropriate theoretical supports and apparatus, namely, a poetics of balladry, a poetics of oral transmission. My purpose in this brief contribution is to characterize what I take to
6 citations