Hans Mayer, le Collège de Sociologie et la question du « mythe politique »

2021 ◽  
pp. 17-28
Author(s):  
Stephanie Baumann
2013 ◽  
pp. 97-114 ◽  
Author(s):  
Jean-François Côté

Cet article présente les rapports établis entre trois écoles de sociologie et trois figures de l’avant-garde théâtrale contemporaine (Gertrude Stein et l’École de Chicago, Antonin Artaud et le Collège de sociologie, et Bertolt Brecht et l’École de Francfort). Il présente ces rapports en fonction des transformations affectant les catégories de « persona », de « skéné » et de « drama », héritées de la tradition théâtrale, mais qui ont toutes subi des redéfinitions majeures au sein de l’expérimentation théâtrale, ainsi que dans l’analyse sociologique. À travers le pragmatisme, la psychanalyse et le marxisme, ces catégories ont été respectivement redéfinies en fonction d’aires de la pratique et de la (re)présentation contemporaine, qui ont exposé la personne, le corps et l’action selon de nouvelles dispositions. Ces transformations sont à situer dans la révision des divisions catégoriques inhérentes à la philosophie hégélienne portant sur l’âme, la conscience et l’esprit, ainsi que dans le passage de la société bourgeoise moderne à la société de masse postmoderne.


Author(s):  
Vincent P. Pecora

Georges Bataille (September 10, 1897–July 9, 1962) was a French writer who synthesized ideas from many disciplines. He converted to Catholicism at the start of World War I, joined a seminary, and had abandoned the Church by 1920, entering into psychoanalysis and also suffering from tuberculosis. He embarked on a pilgrimage to transgression, combining sadistic pain, sexual pleasure, and the sacred ecstasy of sacrifice. By day, he was a librarian at the Bibliothèque nationale, focusing on medieval artefacts; his nights he devoted to brothels. He drew ideas from Gilles de Rais, the Marquis de Sade, Friedrich Nietzsche, Marcel Mauss, and Alexandre Kojève’s reading of Hegel. Bataille was a dissenting surrealist, finally breaking with André Breton after they formed the anti-fascist Contre-attaque circle. Bataille, Michel Leiris, and Roger Caillois founded the Collège de Sociologie (1937–1939), devoted to sacred forms of transgression, and the journal Acéphale. His major novels, Histoire de l’oeil [Story of the Eye] and Le Bleu du Ciel [Blue of Noon], later achieved cult status. Bataille developed Mauss’ work on the gift and potlatch into a notion of dépense [expenditure], rejecting the utilitarian labor theory of value ("restricted economy") for the idea that sexual, moral, economic, and political value is produced by the glorious "general economy" of waste and destruction. Bataille applied this idea to fascist psychology and throughout La Part maudite [The Accursed Share], his grandiose history of economics, the scapegoat, and the dépense of the Marshall Plan after WWII.


SubStance ◽  
1975 ◽  
Vol 4 (11/12) ◽  
pp. 61
Author(s):  
Roger Caillois ◽  
Susan Lanser

Author(s):  
Stephan Moebius

This article analyzes three key stages in the development of the sociology of the sacred: the Durkheim school, the Collège de Sociologie, and the work of Hans Joas. First, it shows that the Collège de Sociologie was deeply influenced by the Durkheimians’ studies on religion and the gift but interpreted them in a very specific way. Whereas the Collège and the Durkheim school agree on the importance of the sacred for social cohesion, they disagree on other important theoretical, methodological, and political issues. Second, it compares Hans Joas’s studies on sacralization processes to the Durkheimian sociology of religion and the sacred sociology of the Collège. It argues that Joas’s analyses, even though they are inspired by Durkheim, in particular go beyond the Durkheim school and the Collège in three respects: (a) they provide an account of the articulation of the experience of the sacred; (b) they ground sacralization processes in a theory of action; and (c) they contextualize sacralization processes in terms of a sociology of institutions and power.


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