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Emile Durkheim and the Birth of the Gods - Clans, Incest, Totems, Phratries, Hordes, Mana, Taboos, Corroborees, Sodalities, Menstrual Blood, Apes, Churingas, Cairns, and Other Mysterious Things (Hardcover)
Loot Price: R5,421
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Emile Durkheim and the Birth of the Gods - Clans, Incest, Totems, Phratries, Hordes, Mana, Taboos, Corroborees, Sodalities, Menstrual Blood, Apes, Churingas, Cairns, and Other Mysterious Things (Hardcover)
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The Birth of the Gods is dedicated to Durkheim's effort to
understand the basis of social integration. Unlike most social
scientists, then and now, Durkheim concluded that humans are
naturally more individualistic than collectivistic, that the primal
social unit for humans is the macro-level unit ('the horde'),
rather than the family, and that social cohesion is easily
disrupted by human self-interest. Hence, for Durkheim, one of the
"gravest" problems facing sociology is how to mold these human
proclivities to serve the collective good. The analysis of
elementary religions, Durkheim believed, would allow social
scientists to see the fundamental basis of solidarity in human
societies, built around collective representations, totems marking
sacred forces, and emotion-arousing rituals directed at these
totems. The first half of the book traces the key influences and
events that led Durkheim to embrace such novel generalizations. The
second part makes a significant contribution to sociological theory
with an analysis that essentially "tests" Durkheim's core
assumptions using cladistic analysis, social network tools and
theory, and data on humans closest living relatives-the great apes.
Maryanski marshals hard data from primatology, paleontology,
archaeology, genetics, and neuroscience that enlightens and,
surprisingly, confirms many of Durkheim's speculations. These data
show that integration among both humans and great apes is not so
much group or kin oriented, per se, but orientation to a community
standing outside each individual that includes a sense of self, but
also encompassing a cognitive awareness of a "sense of community"
or a connectedness that transcends sensory reality and concrete
social relations. This "community complex," as Maryanski terms it,
is what Durkheim was beginning to see, although he did not have the
data to buttress his arguments as Maryanski is able to do.
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