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The Treatise on General Sociology of Vilfredo Pareto is published in France in 1917, the year of Emile Durkheim's death. In 1918 and 1920, Maurice Halbwachs issued two reviews for the Revue d'économie politique, revealing its nature of careful reader and interpreter of the Italian sociologist. This paper follows the main lines of Halbwachs's reading of Pareto's work and illustrates the cultural context it evolved in. Halbwachs review focuses on two main questions: 1) The main lines of the classification of actions, feelings, judgments and reasoning that the Treatise put forward. In 1938, Halbwachs resumed the Paretian classification of «residues» and «derivations» in the paper La psychologie collective du raisonnement, and explains the social logic of reasoning as a process that originates from the «currents of social thinking» acting in the individual. 2) Economic development, which Halbwachs attach high relevance. Halbwachs recalls some of Pareto's thoughts and deepens the reasoning that François Simiand developed in the Durkheimian school, in an attempt to reveal what the sociology of knowledge can make for economic sociology, originating a «sociology of economic knowledge». Halbwachs explains how it is possible to express in economic terms a great variety of feelings, values, ideas, acts and events that are proper to sociology, but economy should take into account in its analysis. [ABSTRACT FROM AUTHOR]

The paper aims at analyzing the relation between ethics and sociology, wondering the chance to get beyond the actual divisionism (and the impossibility to reduce prescriptive assertions -- ethical field -- to descriptive assertions -- sociological field). From the very beginning the social science had to do with moral facts and the first sociologists (Simmel, Durkheim and Weber) treated the moral phenomena such as relevant to the comprehension of the social and collective agency. Despite of a first fruitful dialogue between ethics and sociology, in the present debates both of them seem to be recognized as irreconcilable and autonomous sciences. Pierpaolo Donati's Relational Sociology demonstrates how to save the original and authentic relation between sociology and ethics: the former has indeed the purpose to describe the intersection between individual and social sphere by the emergent form of the "social relation". It is necessary to treat together the value dimension of social relation (the L of "latency" in the relational reformulation of AGIL scheme) and the intrinsic normative social agency of individuals (the I of "integration"). For heuristic reasons the reflexivity issue in the relational paradigm implies that we must consider sociology as the "moral conscience" of modernity (Donati). In his last studies the reflexivity is considered the connotation of inner social relation in the morphogenetic society: sociology may, then, represent the way to get access to the reflexive-relational capability of modern individuals-in-society. [ABSTRACT FROM AUTHOR]

This article explores the relation between life, illness and work in Max Weber. It highlights the conflicts in Weber's family, the causes of his nervous illness, the intimate relations with his cousin Emmy Baumgarten, his mother Helene Fallenstein, his wife Marianne Schnitger, his lovers Mina Tobler and Else von Richthofen. The Weberian critique say that the causes of the family conflict are in the oedipal relation between Max Weber and his father. The thesis proposed in this article is that more relevant for the Weber's crisis is the relation with his mother, the very Super-Ego for Weber. His choice to not marry his cousin Emmy but Marianne Schnitger is the most important rebellion of Weber in his life. And the motherly prohibitions have probably damaged his capacity to sexual capacity. On the contrary, the relations with Mina Tobler and Else von Richthofen open Weber's life to love, art, and eroticism. This article highlights the great relevance of these personal experiences for the Weber's works, from the sociology of music, the rationalisation process, the construction of a multidimensional paradigm of society. Aesthetics, art, eroticism, and love becoming society's spheres just as economics, ethic, politics, religion and are all in a relative tension or conflict each one with other. And Weber use this complex model in his comparative analysis of religions, societies and civilisations. [ABSTRACT FROM AUTHOR]