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By Watts Miller

Thorough and wide-ranging exam of the technological know-how of morals, reviving and protecting the culture of a systematic method of ethics. Engages with contemporary debates on modernism and morality, demonstrating the modern relevance of Durkheim's rules. This ebook is meant for social and political concept, philosophy of technology and Durkheimian reviews inside sociology, philosophy and politics.

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Extra resources for Durkheim, Morals And Modernity

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The tension is greatest in the article on the Revolution, and its “audacious faith” that “stirred up great things”. After one of the longer passages on real man, there is an attack on doctrines of abstract man. These might concede that 44 LIBERTY, EQUALITY, FRATERNITY man is naturally social, yet do not accept anything resembling actual historical societies. 38). Abstract society seems like faithless society, a monstrosity incapable of living, and Durkheim had criticized Tönnies for taking it as a real account of the modern world (1889b:421–2).

He is silent, on this occasion, about what we should do when we have to act beyond these limits. Yet his whole argument points firmly in the direction of practical faith. In fact it must, or concede Guyau’s whole case for an enlightened non-religion of the future, getting away from dogma without discussion, embracing anomie, and coping with moral risk and doubt. He seems reluctant to address this case explicitly and directly. He plays up Guyau’s interest in metaphysics, plays down his interest in practical ethics, and criticizes his failure to recognize the obligatoriness of religious beliefs, when his book is very much about the obligatory, not to be questioned beliefs of traditional religion and the impossibility of sustaining such dogmatism in modern society.

He is silent, on this occasion, about what we should do when we have to act beyond these limits. Yet his whole argument points firmly in the direction of practical faith. In fact it must, or concede Guyau’s whole case for an enlightened non-religion of the future, getting away from dogma without discussion, embracing anomie, and coping with moral risk and doubt. He seems reluctant to address this case explicitly and directly. He plays up Guyau’s interest in metaphysics, plays down his interest in practical ethics, and criticizes his failure to recognize the obligatoriness of religious beliefs, when his book is very much about the obligatory, not to be questioned beliefs of traditional religion and the impossibility of sustaining such dogmatism in modern society.

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