Emile Durkheim Quotes

A society whose members are united by the fact that they think in the same way in regard to the sacred world and its relations with the profane world, and by the fact that they translate these common ideas into common practices, is what is called a Church. In all history, we do not find a single religion without a Church.

That men have an interest in knowing the world which surrounds them, and consequently that their reflection should have been applied to it at an early date, is something that everyone will readily admit.

At this point, an urgent question arises: [...] Is it our duty to seek to become a thorough and complete human being, one quite sufficient unto himself; or, on the contrary, to be only a part of a whole, the organ of an organism? Briefly, is the division of labor, at the same time that it is a law of nature, also a moral rule of human conduct; and, if it has this latter character, why and in what degree?

Religious representations are collective representations which express collective realities.

Science cannot describe individuals, but only types. If human societies cannot be classified, they must remain inaccessible to scientific description.

One cannot long remain so absorbed in contemplation of emptiness without being increasingly attracted to it. In vain one bestows on it the name of infinity; this does not change its nature. When one feels such pleasure in non-existence, one's inclination can be completely satisfied only by completely ceasing to exist.

Man is only a moral being because he lives in society, since morality consists in solidarity with the group, and varies according to that solidarity. Cause all social life to vanish, and moral life would vanish at the same time, having no object to cling to.

Sociological method as we practice it rests wholly on the basic principle that social facts must be studied as things, that is, as realities external to the individual. There is no principle for which we have received more criticism; but none is more fundamental. Indubitably for sociology to be possible, it must above all have an object all its own. It must take cognizance of a reality which is not in the domain of other sciences... there can be no sociology unless societies exist, and that societies cannot exist if there are only individuals.

It is too great comfort which turns a man against himself. Life is most readily renounced at the time and among the classes where it is least harsh.

For a long time it has been known that the first systems of representations with which men have pictured to themselves the world and themselves were of religious origin. There is no religion that is not a cosmology at the same time that it is a speculation upon divine things. If philosophy and the sciences were born of religion, it is because religion began by taking the place of the sciences and philosophy.

An act cannot be defined by the end sought by the actor, for an identical system of behaviour may be adjustable to too many different ends without altering its nature.

Irrespective of any external, regulatory force, our capacity for feeling is in itself an insatiable and bottomless abyss.

The man whose whole activity is diverted to inner meditation becomes insensible to all his surroundings. His passions are mere appearances, being sterile. They are dissipated in futile imaginings, producing nothing external to themselves.

What history teaches us is that man does not change arbitrarily; he does not transform himself at will on hearing the voices of inspired prophets. The reason is that all change, in colliding with the inherited institutions of the past, is inevitably hard and laborious; consequently it only takes place in response to the demands of necessity. For change to be brought about it is not enough that it should be seen as desirable; it must be the product of changes within the whole network of diverse casual relationships which then determine the situation of man.

Maniacal suicide. —This is due to hallucinations or delirious conceptions. The patient kills himself to escape from an imaginary danger or disgrace, or to obey a mysterious order from on high, etc.

The roles of art, morality, religion, political faith, science itself are not to repair organic exhaustion nor to provide sound functioning of the organs. All this supraphysical life is built and expanded not because of the demands of the cosmic environment but because of the demands of the social environment.

It is science, and not religion, which has taught men that things are complex and difficult to understand.

From top to bottom of the ladder, greed is aroused without knowing where to find ultimate foothold. Nothing can calm it, since its goal is far beyond all it can attain. Reality seems valueless by comparison with the dreams of fevered imaginations; reality is therefore abandoned.

Society is not a mere sum of individuals. Rather, the system formed by their association represents a specific reality which has its own characteristics... The group thinks, feels, and acts quite differently from the way in which its members would were they isolated. If, then, we begin with the individual, we shall be able to understand nothing of what takes place in the group.

Religious phenomena are naturally arranged in two fundamental categories: beliefs and rites. The first are states of opinion, and consist in representations; the second are determined modes of action.

To pursue a goal which is by definition unattainable is to condemn oneself to a state of perpetual unhappiness.

Social life comes from a double source, the likeness of consciences and the division of social labour.

Although our moral conscience is a part of our consciousness, we do not feel ourselves on an equality with it. In this voice which makes itself heard only to give us orders and establish prohibitions, we cannot recognize our own voices; the very tone in which it speaks to us warns us that it expresses something within us that is not of ourselves.

The first and most basic rule is to consider social facts as things.

When morals are sufficient, law is unnecessary; when morals are insufficient, law is unenforceable.

Too cheerful a morality is a loose morality; it is appropriate only to decadent peoples and is found only among them.

Man is a moral being, only because he lives in society. Let all social life disappear and morality will disappear with it.

When man discovered the mirror, he began to lose his soul.

A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden-beliefs and practices which unite into one single moral community called a Church, all those who adhere to them.

A mind that questions everything, unless strong enough to bear the weight of its ignorance, risks questioning itself and being engulfed in doubt.

The totality of beliefs and sentiments common to the average members of a society forms a determinate system with a life of its own. It can be termed the collective or creative consciousness.

Our whole social environment seems to us to be filled with forces which really exist only in our own minds.

While the State becomes inflated and hypertrophied in order to obtain a firm enough grip upon individuals, but without succeeding, the latter, without mutual relationships, tumble over one another like so many liquid molecules, encountering no central energy to retain, fix and organize them.

Man could not live if he were entirely impervious to sadness. Many sorrows can be endured only by being embraced, and the pleasure taken in them naturally has a somewhat melancholy character.

It is only by historical analysis that we can discover what makes up man, since it is only in the course of history that he is formed.

If religion has given birth to all that is essential in society, it is because the idea of society is the soul of religion.

We do not condemn it because it is a crime, but it is a crime because we condemn it.

There is a collective as well as an individual humor inclining peoples to sadness or cheerfulness, making them see things in bright or somber lights. In fact, only society can pass a collective opinion on the value of human life; for this the individual is incompetent.

It is not human nature which can assign the variable limits necessary to our needs. They are thus unlimited so far as they depend on the individual alone. Irrespective of any external regulatory force, our capacity for feeling is in itself an insatiable and bottomless abyss.

At first sight, one does not see what relations there can be between religion and logic.

A social fact is every way of acting, fixed or not, capable of exercising on the individual an external constraint; or again, every way of acting which is general throughout a given society, while at the same time existing in its own right independent of its individual manifestations.

If one class of society is obliged, in order to live, to take any price for its services, while another can abstain from such action thanks to resources at its disposal which, however, are not necessarily due to any social superiority, the second has an unjust advantage over the first at law. In other words, there cannot be rich and poor a birth without there being unjust contracts.

There is no society known where a more or less developed criminality is not found under different forms. No people exists whose morality is not daily infringed upon. We must therefore call crime necessary and declare that it cannot be non-existent, that the fundamental conditions of social organization, as they are understood, logically imply it.

One does not advance when one walks toward no goal, or - which is the same thing - when his goal is infinity.

Sadness does not inhere in things; it does not reach us from the world and through mere contemplation of the world. It is a product of our own thought. We create it out of whole cloth.

Reality seems valueless by comparison with the dreams of fevered imaginations; reality is therefore abandoned.

This solidarity can grow only in inverse ratio to personality... Solidarity which comes from likenesses is at its maximum when the collective conscience completely envelops our whole conscience and coincides in all points with it... when this solidarity exercises its force, our personality vanishes, as our definition permits us to say, for we are no longer ourselves, but the collective life.

The wise man, knowing how to enjoy achieved results without having constantly to replace them with others, finds in them an attachment to life in the hour of difficulty.