In Anthony Giddens’ First Chapter “Sociology: Theory And Met ✓ Solved

In Anthony Gidden’s first chapter “Sociology: Theory and Meth

In Anthony Gidden’s first chapter “Sociology: Theory and Method,” he explains the various theories and methods within the field of sociology. He begins by explaining the sociological imagination, an empirical mindset in which an individual must have in order to ask sociological questions. He then presents the most prominent sociological theories from August Comte, Herbert Spencer, Emile Durkheim, Karl Marx, Max Weber, Harriet Martineau, and W.E.B. Du Bois. In this response, I will focus on the sociological theory of Emile Durkheim.

Durkheim’s theory focused on “social facts.” He believed that social life needed to be studied in the same objective way that scientific studies are conducted. Within this lens of observation, social laws could be discovered. Furthermore, Durkheim believed that for society to function properly, various institutions and systems such as politics, religion, the family, and the educational system have to all work in harmony. He called this idea, organic solidarity and likened it to the way that the various systems of the human body work together to keep the human alive and healthy as a whole.

However, he notes that within societies there are various “social constraints” that limit the actions of individuals whether they know it or not. These social constraints encourage a social life that can lead to anomie, “the feeling of aimlessness or despair provoked by modern social life” that can lead to suicide. (Giddens 12). It was important to Durkheim to study the patterns and correlations between social life and anomie. He concluded that a lack of organic solidarity would continue to perpetuate the phenomenon of suicide.

Upon reflecting on Durkheim's theory and ideas, it seems to me that spirituality and religion are the components of society that need strengthening to conduct proper organic solidarity and eliminate the feeling of anomie among individuals. As Durkheim had stated, “social development breaks down traditional moral controls and standards that were supplied by religion,” leaving people to develop their concepts of morality and ultimately producing individualistic social laws, rather than community-oriented laws. A primary example of this transformation was the Industrial Revolution.

People at the time altered their mindsets to become more materialistic to keep up with the consumer evolution of society. Within this transformation came the rise of capitalism which inherently requires the exploitation of people to function. Religion was slowly becoming outdated and therefore had to morph in order to stay alive. However, redefining religion, specifically, Christianity did more harm than good by creating confusion between morality and the purpose of life. Ultimately, the various institutions of society became compartmentalized therefore, defeating the process of organic solidarity and encouraging anomie and suicide.

For religion to function properly within society, there must be an understanding of a universal truth and that is, that all people are united in their origin of creation whether it be divine or organic. With this fundamental understanding, social laws and patterns are developed with the focus of fostering equality and morality among all people. When people work together towards a universal goal there can be no set ideological standard based on nationality i.e. a Eurocentric ideology. In balancing the scales of all aspects of human life, harmony and unity can be achieved.

My question for Durkheim would have been whether he believed that a redefinition of religion could be the key component to achieve organic solidarity and eliminate anomie.

Paper For Above Instructions

Emile Durkheim's contributions to sociology significantly emphasize the need to study societal phenomena with the rigor applied in the natural sciences. His assertion that “social facts” must be viewed as aspects influencing individual behavior is crucial (Giddens, 12). In understanding Durkheim’s theory, it is essential to explore how various societal structures interact to foster organic solidarity—a principle that is particularly relevant in contemporary discussions on social cohesion and mental health.

Refocusing on the elements of spirituality and religion, which Durkheim suggested had lost their grounding in modern society, we must recognize the increasing incidence of anomie among individuals in a fragmented world. He argued that the weakening of collective moral frameworks has led individuals to pursue personal goals without a sense of community, often culminating in feelings of directionlessness—a condition that can contribute to higher suicide rates. This perspective raises vital questions about contemporary religious practices and societal values.

Moreover, as we draw parallels between Durkheim’s observations during the Industrial Revolution and the modern capitalist society, it becomes evident that a similar shift towards materialism is observable today. This mindset can also lead to a disconnect from traditional community values and the erosion of organic solidarity. Importantly, the evolving role of religion highlights the necessity to adapt spiritual practices in ways that resonate with a contemporary audience, fostering a shared sense of purpose beyond individual pursuits.

In a modern context, strengthening the role of spirituality in fostering community ties can facilitate the rediscovery of shared moral compasses that motivate collective well-being. Creating spaces where individuals can engage in discourse around universal truths—whether through religious or secular frameworks—can enhance understanding and empathy, addressing the root causes of anomie.

As Durkheim might have posited, to mitigate the social problems resulting from disconnection, we must redefine religious practices to align with contemporary societal values while retaining their foundational principles of unity and morality. Addressing misconceptions surrounding spirituality and moral living can empower individuals to recognize their interconnectedness, ultimately leading to higher societal stability and personal fulfillment.

In concluding this reflection on Durkheim's theory, it is paramount to consider not merely the preservation of institutional structures but the revitalization of communal belief systems that foster resilience in individuals. Such changes could pave the way for a more harmonious society where organic solidarity is restored, effectively mitigating feelings of aimlessness or despair.

References

• Giddens, A. (n.d.). Sociology: Theory and Method.
• Durkheim, E. (1897). Le Suicide.
• Comte, A. (1830). Cours de Philosophie Positive.
• Weber, M. (1905). The Protestant Ethic and the Spirit of Capitalism.
• Marx, K. (1867). Capital: Critique of Political Economy.
• Spencer, H. (1896). The Principles of Sociology.
• Martineau, H. (1838). How to Observe Morals and Manners.
• Du Bois, W.E.B. (1903). The Souls of Black Folk.
• Bauman, Z. (2000). Liquid Modernity.
• Taylor, C. (2007). A Secular Age.