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.
Citations
More filters
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
More filters
6 citations
TL;DR: The French sociology of art as discussed by the authors is a sociological study of the social conditions of art production, mediation, and reception, focusing on social origins, positions in a field, hidden interests or types of "capitals".
Abstract: This paper introduces the French sociology of art to English-speaking scholars. Its story begins with a shift from the humanities to social sciences through the use of empirical methods, and a change in focus from artworks to the social conditions of their production, mediation, and reception. This meant, initially, a positivist turn, relying on a strong explanatory and determinist paradigm using social origins, positions in a “field,” hidden interests or types of “capitals” as basic and unquestioned tools. Then an interactionist turn appeared, based on the observation of actual interactions between various actors within “art worlds” or “artistic fields.” Then an interpretivist turn happened, addressing the collective representations of art and artists, the values according to which people valuate artworks, and the hierarchy and classifications of artistic genres. Finally, a pragmatic turn introduced a general sociological trend investigating the actual processes owing to which artworks circulate, how things become endowed with the status of an artwork, as well as the conditions and meaning of artistic recognition. Because such issues cannot be fully addressed through the lens of a standard explanatory sociology, this article calls for a descriptive, pragmatic, qualitative, interpretivist, and value-neutral turn, inducing a new French sociology of art.
6 citations
Journal Article•
TL;DR: In the case of the proof for the existence of God's existence, attending to the reasons which prove his existence is supposed to be sufficient as discussed by the authors. But can the concept of memory withstand this pressure? I do not think that it can.
Abstract: WAS DESCARTES GUILTY OF cIRCULAR REASONING when he argued that those things which we clearly and distinctly conceive are true only because God exists? Arnauld, of course, thought that he was because, as he remarked, we cannot be sure that God exists unless we conceive it clearly mad distinctly. 1 And although he does not, he might have mentioned a statement Descartes makes in the third Meditation in the course of offering his first proof for the existence of God. For he says there that since the idea in question is very clear and distinct and contains more objective reality than any other one i t is also the truest. 2 In the light of such a seemingly straightforward recognition of the relevance of a clear and distinct idea to the proof for God's existence one would have expected Descartes to plead guilty to the charge of circular reasoning. Or, if such Moorean candour is beyond our philosopher, one would at least have expected him to address himself to the charge as stated. Instead, he has recourse to a distinction between the things that we conceive clearly and distinctly and the things that we remember having conceived clearly and distinctly. And he insists that knowledge of God's existence is necessary in order to assure that our remembering having conceived something clearly and distinctly is sufficient to establish its truth, a Where memory is not involved no such assurance, presumably, is required. In the case of the proof for God's existence, for example, attending to the reasons which prove his existence is supposed to be sufficient. An appeal to God Himself would be not only circular but otiose. This line of defense, apart from changing the subject, seems to place enormous pressure on the concept of memory. Indeed, Descartes seems to be saying that knowledge of God's existence renders memory infallible, when it is clear and distinct ideas that are remembered. But can the concept of memory withstand this pressure? I do not think that it can. For, if knowledge of God's existence is going to eliminate the possibility of error when it is clear and distinct ideas that are remembered, it seems reasonable to ask why it does not eliminate it when
5 citations
TL;DR: In this article, the complexity and development of urban anthropology is discussed and the importance of crossing borders and frontiers as a way of enriching different lines of research and thought.
Abstract: This text deals with the complexity and development of Urban Anthropology. It is also an account of the author's career and his relations with different fields of knowledge, not only Social Sciences like Sociology and Political Science, but also Literature, Philosophy, History and the Arts in general. The text emphasizes the importance of crossing borders and frontiers as a way of enriching different lines of research and thought. Among other groups he cites the Chicago School of Sociology and British Social Anthropology as important examples of interdisciplinary work. The author draws attention to the complexity and heterogeneity of modern contemporary society and to the importance of mobilizing different traditions of work and research, especially when dealing with urban studies centred on the big cities and metropolises.
5 citations
TL;DR: In this paper, R. manipule ses sources historiques for introducing deux noms (Xiphares, Pharnace), deux formes de mort (par le poison and par l'epee) and explorer the relation entre l'homme heroique (Mithridate) and les deux formses de associees a ses deux fils.
Abstract: En ecrivant " Mithridate ", R. manipule ses sources historiques pour introduire deux noms (Xiphares, Pharnace), deux formes de mort (par le poison et par l'epee) et explorer la relation entre l'homme heroique (Mithridate) et les deux formes de mort associees a ses deux fils. Le poison est emblematique de la duplicite du heros
5 citations