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By Donald A. Nielsen

3 Faces of God deals a brand new interpretation of Emile Durkheim's social philosophy. It demanding situations the present view of him as essentially a systematic sociologist who pointed out sociology with the research of collective representations. Nielsen argues that Durkheim was once a sociological monist who constructed an idea of social substance and a idea of society, faith and the kinds of figuring out strikingly just like Spinoza's philosophy. The booklet offers a complete exam of Durkheim's significant and minor writings, in particular his conception of faith and the types, and compares his paintings with Aristotle, Bacon, Kant, and Renouvier. the writer areas Durkheim's inspiration within the context of an come upon among conventional non secular beliefs, specifically Judaism, and modernizing medical and philosophical currents.

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Three Faces of God: Society, Religion, and the Categories of Totality in the Philosophy of Emile Durkheim

3 Faces of God bargains a brand new interpretation of Emile Durkheim's social philosophy. It demanding situations the present view of him as essentially a systematic sociologist who pointed out sociology with the examine of collective representations. Nielsen argues that Durkheim was once a sociological monist who constructed an idea of social substance and a thought of society, faith and the types of knowing strikingly just like Spinoza's philosophy.

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Extra resources for Three Faces of God: Society, Religion, and the Categories of Totality in the Philosophy of Emile Durkheim

Sample text

He distinguishes between uniform and non­uniform parts. " The more uniform the parts, the greater the fragility of the bond.  Conditions of a whole are not thereby the same as uniform parts.  Despite these warnings, the similarities in the formulation of this aspect of the whole/part problem are suggestive, especially the general links among the notions of uniform parts, conditions, and the whole/part problem under mechanical solidarity.  He also preserved much of Aristotle's uncertainty about the precise status of the categories, whether they were logical symbols or had a more ontological bearing.

Indeed, some of the tensions in Durkheim's work emerge from his retention of the inherited philosophical assumptions about the whole/part relation in the midst of his later theorizing about the categories.  From my standpoint, the Durkheim who emerges from an examination of these continuities and discontinuities appears to be a different amalgam than previous interpreters have imagined.  With the exception of Spinoza, whose name has hardly ever been linked with Durkheim, this list contains few surprises, even when the relationships among these thinkers remain poorly explored.

As a result, one does find in Spinoza a treatment of time, space, substance, cause and others. This distinction between substance and its modes is also expressed in terms of the ideas of natura naturata (nature natured) and natura naturans (nature naturing).  It is just such a system of definitions more geometrico (with corrolated discussions) which is provided by Spinoza.  However, only in his final work did he fully implement this strategy.  As a result, the notion of society had to be at the center of his conception of religion and totality.

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