By Jean Grondin
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Ben Brewster, New York: Monthly Review, pp. 127–86. Anderson, Perry. 1974a: Lineages of the Absolutist State. London: New Left Books. ——. 1974b: Passages from Antiquity to Feudalism. London: New Left Books. Aron, Raymond. 1970: Main Currents in Sociological Thought, trans. Richard Howard and Helen Weaver. New York: Anchor Books. Bellah, Robert A. ” In Emile Durkheim: On Morality and Society, ed. Robert A. Bellah, Chicago and London: University of Chicago Press, pp. ix–lv. ——. 1975: The Broken Covenant.
36 Emile Durkheim The only essential difference between Catholicism and Protestantism is that the second permits free inquiry to a far greater degree than the ﬁrst. Of course, Catholicism by the very fact that it is an idealistic religion concedes a far greater place to thought and reﬂection than Greco-Latin polytheism or Hebrew monotheism. It is not restricted to mechanical ceremonies but seeks the control of the conscience. So it appeals to conscience, and even when demanding blind submission of reason, does so by employing the language of reason.
These (largely unspoken and untheorized) commitments deeply structured his analyses of the nature of modern European societies and their contrast with contemporary non-European as well as “primitive” social 24 Mustafa Emirbayer orders; they also manifested themselves in his prescriptions for social reform. One cannot fully understand Durkheim (or any other classical ﬁgure, for that matter) without systematically considering the relation of his work to such projects of racial, patriarchal, heterosexual, and civilizational domination (see, for example, Lehmann, 1994; Connell, 1997; Seidman, 1998).