scholarly journals Lyginamoji moralinio veiksmo analizė Vytauto Kavolio ir Émile’io Durkheimo sociologijos teorijose

2013 ◽  
Vol 33 (2) ◽  
pp. 321-342
Author(s):  
Laura Varnauskaitė
Keyword(s):  
Social Action ◽  
Social Power ◽  
Moral Principle ◽  
Moral Action ◽  
Emile Durkheim ◽  
Moral Fact ◽  
Social Fact ◽  
The Social ◽  
Definition Of ◽  
The Individual

Santrauka. Socialinis veiksmas ir moralinis veiksmas yra skirtingos analitinės kategorijos. Problema iškyla tuomet, kai reikia nustatyti šių sąvokų ryšius. Straipsnyje remiamasi pozicija, kad moralinis veiks­mas ir socialinis veiksmas santykiauja kaip dalis ir visuma, turi skirtingus tyrimo objektus, tačiau paklūs­ta tam pačiam tyrimo metodui. Remiantis Durkheimo socialinio fakto ir moralinio fakto apibrėžimais, teigtina, kad socialinis faktas yra platesnė kategorija, apimanti ir moralinius faktus. Socialinis veiksmas aiškinamas pritaikant socialinio fakto apibrėžimą, atitinkamai, moralinis veiksmas – moralinio fakto api­brėžimą. Socialiniam veiksmui būdingas individų atliekamų veiksmų tikslingumas. Moralinis veiksmas neįgyja tikslo siekimo savybės. Siekiant nustatyti moralinio veiksmo savybes, sąlygas, veiksnius, pasitelkia­mos moralinį veiksmą analizuojančios Émile’io Durkheimo ir Vytauto Kavolio teorijos. Prancūzų sociolo­gas išskiria socialinę galią, skatinančią individą elgtis vienu ar kitu būdu. Durkheimas asociacijos metodu parodo, kad socialinė galia veikia visuomenėje kaip ir individe. Kavolis pabrėžia moraliniam veiksmui pagrindą suteikiantį vidinį imperatyvą, kylantį iš sąmoningo individo, atliekamą internalizavus moralės principą savyje. Durkheimas akcentuoja holistinės metodologijos aspektą (visuomenė įgalina individą), Kavolis – individualistinės metodologijos aspektą (iš individo kylantį imperatyvą). Mokslininkų teorijose atskleidžiama, kad individas ir visuomenė siekia skirtingų tikslų. Individas siekia realizuoti laisvę kaip kūrybinį potencialą. Visuomenė įpareigoja individą paklusti istoriškai susiformavusioms elgesio taisyklėms bei normoms. Kita vertus, individas, atlikdamas moralinį veiksmą, visuomet yra veikiamas socialinės aplinkos ir jo veiksmai visuomet turi socialinį poveikį. Taigi straipsnyje moralinis veiksmas analizuo­jamas siekiant atskleisti įtampos ir sąveikos elementus tarp individo ir visuomenės lyginant Kavolio ir Durkheimo teorijas. Pagrindiniai žodžiai: Vytautas Kavolis, Émile’is Durkheimas, socialinis veiksmas, moralinis veiks­mas, elgesio taisyklės bei normos, moralės principo internalizavimas. Key Words: Vytautas Kavolis, Émile Durkheim, social action, moral action, rules of conduct, norms, internalisation of moral principle. ABSTRACT COMPARATIVE ANALYSIS OF MORAL ACTION IN SOCIOLOGICAL THEORIES OF VYTAUTAS KAVOLIS AND ÉMILE DURKHEIM The article analyses the moral action to reveal the elements of tension and interaction between the in­dividual and the society by comparing theories of Vytautas Kavolis and of Emile Durkheim. Social action and moral action are different analytical categories. The problem arises when it is necessary to establish links between these concepts. The article is based on the position that moral action and social action has a relation as part and a whole, has a different study objects, but obeys the same study method. According to Dur­kheim‘s definitions of social fact and of moral fact, social fact is a broader category that includes the moral facts. It is shown that the facts includes social phenomena feathuring the expediency of performed actions of individuals. Therefore, social action is interpreted by adapting the definition of a social fact, as appropriate, moral action is interpreted by definition of moral fact. The aim is to identify the characteristics, conditions, and factors of moral action. Theories of moral action of Durkheim and of Kavolis are analyzed. French so­ciologist distinguishes social power to encourage an individual to behave in one way or another. Durkheim indicates that the social power works in society as in individuals by using an association method. Kavolis emphasizes the inner imperative which is a basis for moral action, arising from the conscious individual, performed after internalisation of moral principle itself. However, the individual and society have different goals. An individual seeks to realize the freedom as creative potential. The society requires the individual to obey historically formed norms and rules of conduct. On the other hand, the individual performing a moral action is always influenced by the social environment and his actions always have social impact.

SOCIOLOGICAL PROBLEMS OF RITUAL: SOME REFLECTIONS

2021 ◽  
Vol 74 (2) ◽  
pp. 67-71
Author(s):  
Zh.K. Madalieva ◽  
Keyword(s):  
Social Action ◽  
Real World ◽  
Symbolic Meaning ◽  
Traditional Society ◽  
Social Functions ◽  
Individual Life ◽  
Human Community ◽  
The Social ◽  
The World ◽  
Definition Of

The article discusses in detail the essence and meaning of ritual as a social action. The study of the nature of this phenomenon involves, first of all, the study of various approaches to the definition of the concept of "ritual" and related phenomena. Analyzing the existing definitions, the author comes to the conclusion that "ritual" is a certain set of actions that have symbolic meaning. The symbolism of the ritual is manifested in its connecting role with the world of the sacred, sacred. The article emphasizes that in the consciousness of a person in a traditional society, the sacred world is present in the real world through ritual. As an archaic form of culture, ritual was also a way of regulating and maintaining collective life. The ritual served as a means of integrating and maintaining the integrity of the human community, giving it stability. Therefore, the article focuses on the social functions of the ritual in both public and individual life.

Managing participation and turn-taking in children’s digital activities: touch in blocking a peer’s hand

2020 ◽  
Vol 3 (1) ◽  
Author(s):  
Teppo Jakonen ◽  
Kreeta Niemi
Keyword(s):  
Social Action ◽  
Hand Movements ◽  
Classroom Activities ◽  
Multimodal Analysis ◽  
The Social ◽  
Digital Classroom ◽  
Controlling Actions ◽  
The Individual ◽  
Primary School Pupils ◽  
Material Setting

This article investigates touch in the social organization of digital classroom activities as small groups of primary school pupils animate a story by using a shared iPad. Such a socio-material setting foregrounds haptic resources for action and requires coordination of hand movements on and around the screen. The groups in our data treat the animation as a product that takes its shape through the individual members operating the device one at a time. Our analysis focuses on how the haptic practice of blocking a peer’s hand is deployed to manage competition for a turn at using the tablet and to resolve the problem of its simultaneous manual operation by two or more participants. The blocks we describe are non-intensive human-to-human touches with varying duration whereby one participant prevents another from accessing the screen by sweeping the latter’s hand aside or grabbing and holding it. We show through a multimodal analysis how blocks accomplish the social action of claiming a turn for the blocker by investigating how they emerge sequentially, how participants operating the tablet anticipate peer interruption with ready-to-block hand movements, and how blocks are complied with or resisted. In our conclusion, we consider to what extent the young children in our data treat blocks as morally problematic and socially controlling actions, and how digital technologies shape educational practices.

Seeing Invisible Religion: Religion as a Societal Conversation about Transcendent Meaning

2005 ◽  
Vol 23 (2) ◽  
pp. 179-196 ◽  
Author(s):  
Kelly Besecke
Keyword(s):  
Social Power ◽  
Two Dimensions ◽  
Original Research ◽  
Cultural Dimension ◽  
Theoretical Discussion ◽  
Empirical Ground ◽  
Contemporary Sociology ◽  
Religious Communication ◽  
The Social ◽  
The Individual

Contemporary sociology conceptualizes religion along two dimensions: the institutional and the individual. Lost in this dichotomy is religion's noninstitutional, but collective and public, cultural dimension. As a result, theories of religious modernity, including both sides of the secularization debate, are unable to recognize or evaluate the social power of noninstitutionalized religious communication. This article offers a reconceptualization of religion that highlights its cultural, communicative dimension. Original research on religious talk provides an empirical ground for a theoretical discussion that highlights: (1) the “invisible” nature of religion in modern societies, as theorized by Thomas Luckmann and (2) the social power attributed to communication by contemporary cultural sociologists and cultural theorists. I argue that conceptualizing religion as an evolving societal conversation about transcendent meaning broadens the empirical and theoretical grasp of the religion concept.

scholarly journals On the Difference of the Approaches of Searle and Durkheim to the Description of Social Reality

2019 ◽  
Vol 17 (2) ◽  
pp. 189-198
Author(s):  
A. A. Sanzhenakov
Keyword(s):  
Social Theory ◽  
Social Ontology ◽  
Social Reality ◽  
Emile Durkheim ◽  
John Searle ◽  
Common Features ◽  
The Social ◽  
The Difference ◽  
Understanding Of Science ◽  
The Individual

The article is devoted to the comparison of the social ontology of John Searle with the social theory of Emile Durkheim. It was shown that the approaches of Searle and Durkheim have a number of similar features. These common features are the rejection of reductionism of the collective to the individual, attention to language as one of the most important conditions of the emergence of social reality, the recognition of unawareness and automatism in accepting the rules of social interaction by its participants. However, there are certainly differences between the conceptions of Searle and Durkheim, and therefore the possibility of influence of analytic philosophy represented by Searle on social theory is obvious. As the basis from which this discrepancy arises, the author points to the understanding of science and the level of objectivity of scientific research that have changed since by the time of Searle.

scholarly journals Study of Sociality as a Personal Characteristic of a Leader: Construction of a Questionnaire and its Validation

2021 ◽  
Vol 14 (4) ◽  
pp. 76-89
Author(s):  
T.I. Bogacheva
Keyword(s):  
Convergent Validity ◽  
Developmental Psychology ◽  
Personal Characteristic ◽  
Current Level ◽  
Self Control ◽  
Personality Psychology ◽  
Theoretical Approaches ◽  
The Social ◽  
Definition Of ◽  
The Individual

The article discusses theoretical approaches to understanding sociality as a personal characteristic. The author’s definition of the concept of “sociability” is proposed, which is understood as a personality property that characterizes the degree of its involvement in the social microenvironment, due to the psychoemotional stability of the individual and manifested in his adaptive and perceptual-interactive skills. The author’s psychodiagnostic technique for measuring sociality as a personal characteristic is presented. A distinctive feature of this technique lies in the simplicity of the diagnostic procedure, in the ability to identify not only the current level of development of sociality, but also to determine the features of its structure in the subject. The article describes the main psychometric characteristics of the technique: constructive and convergent validity, discriminativeness, reliability, representativeness. In order to determine the convergent validity, a correlation was established between the scales of the author’s methodology and the methodology for diagnosing perceptual-interactive competence, as well as the VSC questionnaire («self-control» scale). The proposed author’s psychodiagnostic tools can be used to solve academic and applied problems in the field of personality psychology, developmental psychology, educational psychology, leadership psychology, organizational psychology and other areas of psychological science to determine the current level of development of sociality of the researcher at the age of 14 to 25 years.

scholarly journals Well-being, capabilities and philosophical practice

2014 ◽  
Vol 25 (4) ◽  
pp. 105-120
Author(s):  
Aleksandra Bulatovic
Keyword(s):  
Quality Of Life ◽  
Well Being ◽  
New Paradigm ◽  
Philosophical Practice ◽  
The Social ◽  
Unique Definition ◽  
Definition Of ◽  
The Individual ◽  
Assess Quality

The concept of well being has become the main criterion to assess quality of life in contemporary society. Individual well-being describes the individual quality of life, while social well-being refers to quality of life in a society. Given that well-being has a multitude of dimensions, a unique definition of it is elusive to scholars. In this article social well-being is conceptualised as a dynamic process within the context set by social integration as one?s relationship to society and the community. This includes the quality of interaction between the individual and society and one?s ?social actualisation? understood as the realisation of one?s social capacities. Social actualisation also involves one?s ability to influence social processes and to benefit from social cohesion, which consists, in any society, of the quality, organisation and functioning of the social world. Hence the ability to impact society is an integral part of individual well being. This paper suggests that philosophical practice as a new paradigm in the humanities holds out promise for the improvement of both individual and social well-being.

scholarly journals The Concept of Tributalism: A Comparative Analysis of S. Amin, J. Haldon and H. H. Stahl‘s Approaches

2009 ◽  
Vol 1 (1) ◽  
pp. 63-83
Author(s):  
Nerijus Babinskas
Keyword(s):  
Social Development ◽  
Social Power ◽  
Private Landowners ◽  
Alternative Approach ◽  
The Social ◽  
The Moment ◽  
Definition Of ◽  
Mode Of Production

By this article the author wants to revive the discussion about Marxist schemas of social development and their applicability for constructing models of universal history. The viewpoints of three scholars are presented in the current text: Samir Amin‘s who is known in the Western historiographical tradition as the main creator and promoter of the concept of tributary mode of production, John Haldon‘s who has paid much attention to the above-mentioned concept and has dedicated an entire book to this issue, Henri H. Stahl‘s who created an original alternative approach to the issue of tributalism. The author rejects J. Haldon‘s concept of „mode of production“ as being too narrow. In fact J. Haldon identifies the mode of production with the mode of exploitation. The author proposes a wider definition of the mode of production which is based on the analysis of Karl Marx‘s texts. According to the author, the most important elements of mode of production are exploitative subject (it is defined by property of conditions of production, which realises as the social power) and productive/obligatory unit which can be manifested as a household of an individual direct producer or as a community. The author proposes the following classification based on his conception of a mode of production: 1. A proprietor of land is a monarch/state and the productive/obligatory unit is the community (of Asiatic/Slavonic type); 2. A proprietor of land is a monarch/state and the productive/obligatory unit is the household of an individual direct producer; 3. Proprietors of land are private landowners and the productive/obligatory unit is the community (of Asiatic/Slavonic type); 4. Proprietors of land are private landowners and the productive/obligatory unit is the household of an individual direct producer. The most important conclusions of the author‘s are as follows: 1. H. H. Stahl‘s statement that there were alternatives in the social development of precapitalist societies are definitely reasonable. 2. Keeping in his mind the controversies between the conceptions of tributalism the author emphasizes that for the moment the question of the typology of antagonistic precapitalist societies remains open; so further researches and discussions are necessary. 3. As a point of departure for further researches and discussions the author proposes his classification of antagonistic precapitalist societies based on the criteria of an exploitative subject and a productive/obligatory unit.

Positioning the Normative Practice Approach

2019 ◽  
pp. 31-54
Author(s):  
Jan Hoogland
Keyword(s):  
Social Sciences ◽  
Social Action ◽  
Social Practices ◽  
Stepping Stones ◽  
Normative Structure ◽  
The Social ◽  
Practice Approach ◽  
Normative Practice ◽  
Normative Practices ◽  
Definition Of

The concept of social practices has received growing attention in interpretative social sciences. This concept is based on a long tradition of hermeneutical, interpretative, action-theoretical, pragmatist, and phenomenological theories in the social sciences, starting with Weber's famous definition of social action. In this chapter, some crucial stepping stones of this tradition are highlighted. In the line of these theories, a new approach of normative practices will be introduced, partially based on core philosophical insights of the Dutch philosopher Herman Dooyeweerd. Central features of this approach are 1) the multi-layered, intrinsically normative structure of social practices (constitutive side) and 2) the importance of regulative convictions, ideals, and attitudes leading the disclosure and development of those practices (regulative side).

Society, concept of

2018 ◽  
Author(s):  
Angus Ross
Keyword(s):  
Social Action ◽  
Social Order ◽  
Division Of Labour ◽  
Point Of View ◽  
Collective Agreement ◽  
Human Society ◽  
Way Of Life ◽  
The Social ◽  
Definition Of ◽  
Real Essence

The term ‘society’ is broader than ‘human society’. Many other species are described as possessing a social way of life. Yet mere gregariousness, of the kind found in a herd of cattle or a shoal of fish, is not enough to constitute a society. For the biologist, the marks of the social are cooperation (extending beyond cooperation between parents in raising young) and some form of order or division of labour. In assessing the merits of attempts to provide a more precise definition of society, we can ask whether the definition succeeds in capturing our intuitive understanding of the term, and also whether it succeeds in identifying those features of society which are most fundamental from an explanatory point of view – whether it captures the Lockean ‘real essence’ of society. One influential approach seeks to capture the idea of society by characterizing social action, or interaction, in terms of the particular kinds of awareness it involves. Another approach focuses on social order, seeing it as a form of order that arises spontaneously when rational and mutually aware individuals succeed in solving coordination problems. Yet another approach focuses on the role played by communication in achieving collective agreement on the way the world is to be classified and understood, as a precondition of coordination and cooperation.

The social environment model: Small heroes and the evolution of human society

First Monday ◽  
2010 ◽  
Author(s):  
Brian Whitworth ◽  
Alex P. Whitworth
Keyword(s):  
Social Action ◽  
Social Dilemmas ◽  
Golden Rule ◽  
Agricultural Technology ◽  
Human Society ◽  
Free Markets ◽  
Environment Model ◽  
The Social ◽  
Technical Advances ◽  
The Individual

Traditional “realistic” theories of social action, whether based on the individual gain heuristics of capitalism or the collective class struggles of communism, cannot explain the massive volunteerism of online socio-technical collaborations like the Wikipedia project. Based on the idea that a social system is an environment within an environment, this paper argues that people in society are subject to both self- and social-interest directives, from natural and social world environments respectively. However, social dilemmas arise when these directives conflict. That people resolve social dilemmas by anchoring one directive then operating the other explains why the "social invention" of free markets was so successful, and further implies that socio-technical communities are a new social form, beyond capitalism and communism, which we call "free-goodness". This model attributes the evolution of humanity to parallel technical and social evolutions. For example, the first civilizations that emerged from hunter-gathering thousands of years ago had to discover not only agricultural technology, but also the "golden rule" by which people cease to pillage each other. Socio-technical systems today continue that tradition, of taking humanity to a higher level, by combining social and technical advances.

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