https://www.jstor.org/stable/202203
dented for Durkheim, because in it he opposes his own earlier work. He returns to Suicide and attempts to defuse its explosive implications: a feminist critique of mar-riage and a feminist demand for divorce. DURKHEIM'S REJECTION OF FEMINISM Durkheim rejects feminism as "an uncon-scious movement." Feminism, he says, "deceives itself when it

https://onlinelibrary.wiley.com/doi/abs/10.1111/j.1475-682X.1994.tb01087.x
This article reexamines Durkheim's views on gender relations within the context of nineteenth century French feminism. Durkheim's response to the woman question reflects the sociopolitical discourse on individual rights and responsibilities, the family, and women's roles in the private and public spheres.

https://www.academia.edu/29042549/Feminism_and_a_Durkheimian_Sociology
Feminist have been part of developing this critique. Emile Durkheim was a positivist. In fact he developed positivism in a manner that gave sociology its status and identity. Durkheim's positivism was modelled on the method of natural sciences.

https://www.jstor.org/stable/3175874
out claiming to provide a feminist critique, are Besnard 1973; Kandal 1988; and Gane 1993. 232 I Pedersen ... by combining the criticism of Comte's and Durkheim's influential sociology with the further criticism of Durk-heim's equally influential histories of social thought.

https://www.frontiersin.org/articles/10.3389/fsoc.2020.532792/full
Introduction and Background. In prologs and back-cover blurbs for classical literature in sociology, Karl Marx, Emilé Durkheim, and Max Weber are described as "pioneers," "trailblazers," and as the most significant social thinkers for understanding social life and societal development (e.g., Giddens, 1973; Morrison, 1995; Hughes et al., 2003; Calhoun et al., 2012).

https://psycnet.apa.org/record/1995-32900-001
Discusses E. Durkheim's theories of the sociology of women and the relationship between capitalism and patriarchy from a feminist perspective. Three of Durkheim's works are focused on: The Division of Labor in Society (1893 [1933]), Suicide (1897 [1951]), and "Divorce by Mutual Consent" (M. Traugott, 1906 [1978]). Durkheim conceptualizes deviance as an essentially asocial phenomenon, and

https://www.journals.uchicago.edu/doi/abs/10.1086/230604
In the Division of Labor in Society, Durkheim conceptualizes deviance as an essentially asocial phenomenon, and the conceptualizes "woman" as an essentially asocial being. Both theories contradict Durkheim's characteristic social determinism, and both encounter, in Suicide, two further contradictions. First, Suicide demonstrates conclusively that relatively asocial individuals, women, are

https://www.jstor.org/stable/pdf/2782155.pdf?ab_segments=&initiator=
3 Besides these three works, Durkheim discusses women in modern society in L'Anne'e Sociologique, most notably in his review of Marianne Weber (Durkheim [1910] 1978c). In later works Durkheim ([1898] 1963, [1912] 1965) concentrates on primitive society and describes radical differences and inequalities between primitive men and women.

https://www.semanticscholar.org/paper/DURKHEIM'S-RESPONSE-TO-FEMINISM%3A-PRESCRIPTIONS-FOR-Lehmann/df57be9ffff4cb4b9ff7f794e26a6f8f6af59d40
There is a striking parallel between Durkheim's assessment of feminism and his assessment of socialism.1 For Durkheim feminism, like socialism, is essentially "an unconscious movement." Like socialism, feminism is a nonscientific, misguided perception of conditions which are nonetheless both real and problematic. Like socialism, feminism misinterprets actual social problems and therefore

https://academic.oup.com/edited-volume/28224
Abstract. Émile Durkheim remains one of the most controversial, and deeply misunderstood, classic figures of social theory. His work differs from the dominant version of sociology that has essentially accepted the modernist self-description of contemporary societies; and it contradicts the individualism that has come to dominate the social

https://pubmed.ncbi.nlm.nih.gov/11640000/
In The division of labor in society, Durkheim conceptualizes deviance as an essentially asocial phenomenon, and he conceptualizes "woman" as an essentially asocial being. Both theories contradict Durkkheim's characteristic social determinism, and both encounter, in Suicide, two further contradictions. First, Suicide demonstrates conclusively

https://link.springer.com/chapter/10.1007/978-3-663-09215-5_14
Abstract. The development of sociology as a form of inquiry into the nature of the social was always accompanied by a feminist focus that questioned and often opposed the prevailing male-centred canon. From Harriet Martineau on, feminists have made important contributions to the sociological enterprise. 1 However, the contributions of women in

https://www.tandfonline.com/doi/full/10.1080/02732173.2024.2364299
4 To my knowledge, while Alexander and Smith have acknowledged Kurakin's critique regarding Durkheim, they have not issued any more systematic response to it (see Alexander and Smith Citation 2019: 18).In his book Durkheim and After, Smith (Citation 2020: 47, 81-5, 161-63, 186-94) gives more attention to this discrepancy without, however, truly addressing how Durkheim's "profane

https://www.academia.edu/23724929/_Equality_and_Difference_in_the_Writings_of_E_Durkheim_The_example_of_men_women_relations_
In 2012 social scientists, philosophers and religious scientists celebrated the centennial of the publication of one of the most seminal books in the modern study of religion, Les formes élémentaires de la vie religieuse, by the then leading French sociologist Emile Durkheim's (1858-1917); in 2017, we commemorated that author's untimely death at age 59, broken by World War I in which

https://www.cambridge.org/core/books/abs/cambridge-handbook-of-social-theory/emile-durkheim-theorist-of-solidarity/AB2809E8B9AAF769F652FA3B70ADB93F
Summary. This article illustrates how contemporary Durkheim studies offer a corrective to previous misinterpretations. They stress the significance of his work for subsequent developments in cultural sociology and his contribution to our understanding of solidarity, which has informed recent developments in civil society theorizing.

https://journals.sagepub.com/doi/full/10.1177/1463499618805916
Rather than discussing Malinowski's early views on translation as a source of these ideas, he hearkens back to Durkheim's critical engagement with Kant. 5 However, Durkheim was much more partial to Kant's a priori universal categories than Gellner allows (Durkheim, 2001 ... helps open the question of whether feminist critique,

https://europepmc.org/article/MED/11640000
Abstract. In The division of labor in society, Durkheim conceptualizes deviance as an essentially asocial phenomenon, and he conceptualizes "woman" as an essentially asocial being. Both theories contradict Durkkheim's characteristic social determinism, and both encounter, in Suicide, two further contradictions.

https://www.ojp.gov/ncjrs/virtual-library/abstracts/durkheims-latent-theory-gender-and-homicide
The author argues that while anomie is an important part of Durkheim's theory, it appears to be of secondary importance. In terms of a feminist critique of Durkheim's viewpoints on gender, the author contends that some of Durkheim's statements challenge traditional patriarchal thought and encourage greater gender equality. Footnotes

https://www.jstor.org/stable/25002169
8 Emile Durkheim, Elementary Forms of Religious Life (New York: Free Press, 1965), 53-54. Further quotes from Durkheim will be identified by page references in the text. 9 For a discussion of how women think and a logician's critique of Durkheim, see Nancy Jay, "Gender and Dichotomy," Feminist Studies 7 (Spring, 1981): 38-55.

https://academic.oup.com/edited-volume/28224/chapter/337802612
Examining Durkheim's criticism of "consciousness" as supported by an ego or a self, we will reconstruct the lineaments of his social conception of mind, developed in order to embed the normative "representations" making up the collective into the dispositional "unconscious" of the acting subjects composing it.

https://egyankosh.ac.in/handle/123456789/54276
DSpace JSPUI eGyanKosh preserves and enables easy and open access to all types of digital content including text, images, moving images, mpegs and data sets

https://academic.oup.com/edited-volume/28224/chapter/337804668
Abstract. Lévi-Strauss's critique of Durkheim is considered an important one for two reasons. First, it is a discussion about the nature of social reality, and it therefore raises questions about the philosophical foundations of Durkheimian sociology. Second, it is regarded as a turning point in the French tradition of social anthropology

https://journals.sagepub.com/doi/full/10.1177/1468795X231186756
In light of the postcolonial critique of Eurocentrism, the epistemological foundations of sociology and the legacies of classical sociologists have certainly become controversial. ... Weber, and Durkheim, the reductive and stereotyping orientation of the "primitivist" and/or "orientalist" representations of non-Western peoples that can

https://www.tandfonline.com/doi/full/10.1080/01419870.2019.1585898
This article presents a systematic review of Durkheim's theory and debunks (mis)interpretations that transpose his notion of division of labour to cultural diversity. It is argued that the competitive nature of the global nation-state system poses challenges for sustaining cultural diversity within national borders. After contrasting the

https://www.cliffsnotes.com/study-notes/15547357
Furthermore, Durkheim's exploration of religion's role in society intersects with themes discussed in "Introduction to Sociology," particularly in Chapter 16, which covers feminist theory and its critique of gender inequalities in education.

https://www.psychologytoday.com/us/blog/hide-and-seek/201708/a-feminist-critique-of-marriage
A Feminist Critique of Marriage ... the feminist and philosopher Simone de Beauvoir wrote that 'marriage is obscene in principle insofar as it transforms into rights and duties those mutual