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Alexandra Walker - One of the best experts on this subject based on the ideXlab platform.

Kenneth Smith - One of the best experts on this subject based on the ideXlab platform.

  • Criminology and the Collective Consciousness of Society
    2016
    Co-Authors: Kenneth Smith
    Abstract:

    This essay describes six major criticisms of Emile Durkheim’s concept of the common or Collective Consciousness of society and three major revisions of Durkheimian sociology generally based on these six major criticisms.

  • Collective Consciousness, Common Consciousness, Collective Conscience or Conscience Collective?
    2014
    Co-Authors: Kenneth Smith
    Abstract:

    L'ensemble des croyances et des sentiments communs a la moyenne des membres d'une meme societe forme un systeme determine qui a sa vie propre; en peut l'appeler la conscience Collective ou commune . (Durkheim [1930] 2004, 46; emphasis in original) We are now in a position to give what I hope will prove to be an authoritative answer to one of the main questions which I posed in the introduction to Part I of this book; namely, how to translate into English the tricky French phrase la conscience Collective ou commune and whether this can be done at all. As we have seen the only thing that separates Durkheim's concept of the Collective Consciousness of society from a more conventional discussion of morality is the emphasis that he places on the all-important social dimension of this question. Durkheim insists that any truly moral person must be fully and completely aware – that is to say, conscious of – the all-important social reasons why they behave in the way that they do. Merely to act without understanding will not do – or will no longer do – for the sophisticated morality required for a highly industrialized society characterized by a detailed division of labour. This then provides us with the first reason we have for always preferring to use the English word ‘Consciousness’ when translating the French phrase la conscience Collective ou commune into English: it would simply be perverse in the context of Durkheim's sociology to use any other expression than this.

  • Émile Durkheim and the Collective Consciousness of Society
    2014
    Co-Authors: Kenneth Smith
    Abstract:

    This volume sets out to explore the use of Emile Durkheim's concept of the 'Collective Consciousness of society', and represents the first ever book-length treatment of this underexplored topic. Operating from both a criminological and sociological perspective, Kenneth Smith argues that Durkheim's original concept must be sensitively revised and suitably updated for its real relevance to come to the fore. Major adjustments to Durkheim's concept of the Collective Consciousness include Smith's compelling arguments that the model does not apply to everyone equally, and that Durkheim's concept does not in any way rely on what might be called the disciplinary functions of society.

  • Émile Durkheim and the Collective Consciousness of Society: A Study in Criminology
    2014
    Co-Authors: Kenneth Smith
    Abstract:

    This volume sets out to explore the use of Emile Durkheim’s concept of the ‘Collective Consciousness of society’, and represents the first ever book-length treatment of this underexplored topic. Operating from both a criminological and sociological perspective, Kenneth Smith argues that Durkheim’s original concept must be sensitively revised and suitably updated for its real relevance to come to the fore. Major adjustments to Durkheim’s concept of the Collective Consciousness include Smith’s compelling arguments that the model does not apply to everyone equally, and that Durkheim’s concept does not in any way rely on what might be called the disciplinary functions of society.

  • ‘The Rule-of-Law’: A Case Study
    2014
    Co-Authors: Kenneth Smith
    Abstract:

    Before we leave the realms of what Durkheim describes as the general characteristics of the Collective Consciousness of society – the macro-sociological features we have considered above – and go on to look in greater detail at those other very strong, but smaller-scale or ‘individual’ characteristics which might serve this purpose, there is one other very strong macro-sociological candidate that I want to consider for inclusion under the heading of ‘rules forbidding acts contrary to the sentiments of the collectivity’ and this is one which, interestingly enough, is in fact entirely missing from Durkheim's discussion of this question in The Division of Labour . I am referring here to what Barbara Hudson (1998), calls the role of the ‘Rule-of-Law’ in society. Departing then for the moment from Durkheim's list of all possible candidates for inclusion in the Collective Consciousness of society (table v.1 in The Division of Labour ), I want to emphasize once again how revealing it is that any discussion of this point is conspicuously lacking from Durkheim's own account of this matter, at least as outlined by him in The Division of Labour , and that the reason for this is almost certainly due to the analytical distinction that Durkheim makes between the disciplinary function in society and the Collective Consciousness as such. The criminal law is part of the disciplinary function of society and as such, as we have seen, it is not part of Durkheim's concept of the Collective Consciousness.

Rodrick Wallace - One of the best experts on this subject based on the ideXlab platform.

Mindy Thompson Fullilove - One of the best experts on this subject based on the ideXlab platform.

Harald S. Harung - One of the best experts on this subject based on the ideXlab platform.

  • Organizational Learning Based on Transforming Collective Consciousness
    The Learning Organization, 1994
    Co-Authors: Bengt Gustavsson, Harald S. Harung
    Abstract:

    Previous research suggests that there are a number of distinct stages of psychological development of an individual, and that the level of development has a direct bearing on a person′s perception of reality and his ability to perform – professionally and socially. Since organizations consist of people, it can be expected that there will be similar phases of organizational development, and that this level of Collective Consciousness determines the quality of life and level of performance of an organization. Traditionally, it has been questionable whether or not a significant individual or organizational development can be achieved in practice. Gives evidence that it is possible to operationalize the transformation of both individual and Collective Consciousness, using appropriate mental techniques in order to satisfy the very purpose of organizational learning: the capacity for continued growth.