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The emergence of conferences in the late nineteenth century significantly changed the ways in which the international scientific community functioned and experienced itself. In the early modern Republic of Letters, savants mainly related through print and correspondence, and apart from at local and later national levels, scholars rarely met. International conferences, by contrast, brought scientists together regularly, in the flesh and in great numbers. Their previously imagined community now became tangible. This paper examines how conferencing reshaped the collective of international scientists by zooming in on the massive meetings of the International Congress of Applied Chemistry, 1893–1914. Drawing on Emile Durkheim's studies of religious gatherings it analyses the ritualization of routine conference practices, such as plenary ceremonies, toasts, ladies' programmes and committee meetings. It looks at how roles were distributed as participants performed as hosts and guests, and in masculine and feminine and national and international identities. Importantly, it shows both how the sacralization of chemistry as a higher aim served to instil senses of dedication in order to organize labour and mitigate conflict, and how the self-perception of the international chemical community was based on contemporary understandings of parliament, democracy and representation. [ABSTRACT FROM AUTHOR]

After documenting Tarde's neglect and placing him in the 19th-century sociological context, this paper argues that his concept of "imitation" was important because social learning (writ small) or culture (writ large), a non-genetic form of heredity, means that a distinct cultural evolutionary process including variation and selection resulting in descent with modification is inevitable. Beginning in the last half of the 20th century there was a flowering of theorizing and research about cultural evolution across the humanities and social sciences and eventually about culture in general in sociology. Unfortunately, what should have been recognized as Tarde's role as a forefather of these has only occasionally been recognized. [ABSTRACT FROM AUTHOR]

This paper examines how the Durkheimian approach to the 'ideal' delineates a possible way of straddling the dilemma between the normative orientation of 'powerful knowledge' accounts and the critical orientation of 'knowledge of the powerful' accounts. It argues that the normative aims are embedded in the fabrics of the sociological description with which the Durkheimian notion of 'elementary form' is concerned. To see where this enterprise can lead, this paper turns to the sociology of education of Bourdieu and Bernstein. Both draw on Durkheim's writings on primitive classifications in education and society, working towards uncovering the regularities of the world of knowledge classifications. Keeping in line with Bourdieu and Bernstein, this paper argues that one has to make the same refusal to the advocates of an abstract ideal of educational knowledge that is dissociated from its social conditions of historical realization in pedagogic contexts, and to the advocates of a cynical relativism of ideal that rejects any necessities socially established. [ABSTRACT FROM AUTHOR]

The contribution is based on Robert Bellah's introduction to Emile Durkheim on Morality and Society (1973) and second on other references to the French sociologist in Bellah's work as well as in Bortolini's insightful remarks on the "homology" between Durkheim and Bellah. The publication of the book took place in a time of Durkheimian effervescence: Steven Lukes' Emile Durkheim.His Life and Work was published on the same year and a new Durkheimology appeared in the English-speaking world: attention shifted from methodology, as expressed in Suicide or in the Rules of Sociological Method, to morality with a focus on the moral basis on a non-pathological society. Bellah's statement is quite strong: Durkheim can "be seen as a theologian of French civil religion". The paper will examine's this point of view with respect to the state of French society at the turn of the century and Durkheim's social project. One side question concerns the choice of texts: the editor did not give enough weight to texts that might have strengthen Bellah's point of view, particularly l'Education morale. Bortolini mentions Bob's long and silent work on Durkheim and his critique of mainstream analysis of The Elementary forms of Religious Life, reducing religion to a mere projection of society (:142). The biographer insists on the ambivalent, if not contradictory, vision of Durkheim in Bellah's work, in which he finds a key to the interpretation of the oeuvre. The article focuses on how to account for its complexity, which is never as clear as in the interpretation of Durkheim's sociology in a post-rationalist direction. Bortolini's concept of role model/hero incarnated by the founding fathers (here Weber and Durkheim) is analyzed in connection with Parsons' reconstitution of a pantheon. The question of civil religion is reexamined in the light of the transatlantic transfers carrying different meanings of civil religion. [ABSTRACT FROM AUTHOR]

This essay undertakes an analysis of the underlying causes behind Kurtz's difficulties in Joseph Conrad's Heart of Darkness, primarily drawing upon the scholarly works of Emile Durkheim and Sigmund Freud regarding civilization and its discontents. Drawing from sociological and psychological concepts of the late nineteenth century and examining instances of alienation within industrialized society, the paper approaches Kurtz's issues of corruption through Durkheim's homo duplex and Freud's theory of psychological conflicts among the id, ego, and superego. Kurtz emerges as a construct and casualty of European society, burdened by its imposition of strict rules and regulations aimed at subduing primal desires and interests in favor of collective security, peace, and social order. Therefore, his liberation from the oppressive structures of European society in the Congo grants him the opportunity to expose his primal self, characterized by inclinations towards violence, debauchery, and transgressive behavior. The responsibility for transforming Mr. Kurtz into the ruler of the jungle cannot be placed solely on the natives, as the central culprit, as elucidated by Conrad's interventions in the text, is the European civilization that curtails and suppresses individual identities and desires. The essay portrays the prevalent discontentment and restlessness inherent in the early stages of industrial society through a combination of sociological and psychological elements and fictive characters. [ABSTRACT FROM AUTHOR]

The main purpose of this article is to provide some guidance and inspiration for the teaching of the classics in sociology by taking a close look at the way in which Robert K. Merton taught this topic at Columbia University. The course was entitled "History of Sociological Theory (Sociology 150)" and was given between 1958 and 1968. With the help of archival material, the article reconstructs what Merton said during his lectures, which texts he assigned, what kind of tests he gave, and what type of paper the students should write. Merton did not want the students to only study the texts of the classics but also try to figure out how these went about their research and were able to formulate their theories. This meant that he emphasized how the classics approached such activities as problem-finding, problem-solving and looking for strategic research sites. In the concluding section, the broad approach to theory in Merton's teaching is contrasted to the more narrow one he presented in Social Theory and Social Structure. Positive and negative aspects of Merton's approach to the classics are also discussed. [ABSTRACT FROM AUTHOR]

National styles of 'doing sociology' exist, all celebrating respective 'founding fathers'. Timid, British pragmatism has tended to misrecognise Durkheim ever since our barely transcended early 20th century origins. In relatively low-status teacher education, even when sociology of education was popularly taught from the late sixties through the seventies, Durkheim was presented as a conservative anti-hero. The only important exception to this condition was the teaching and research of Basil Bernstein, unfortunately buried by the excesses both of 'New Directions' and the neo-Marxisms which recoiled from it in the seventies. His always numerous and active group of research students became the main carriers of his voice. There are now some signs that failure strewn, maligned and substantially dispersed sociology of education is evincing fresh interest in his and Durkheim's work. Bernstein's interest, since the middle 1950s, has been the study of symbolic systems which function as pedagogic relays. He alone in modern sociology has attempted to move from the seconds that make up the classroom moment, through institutional to societal power structures, in a way that not only insists on conceptual consistency but thinks it not worth having unless it produces both models and empirical markers. This paper first appeared as: Brian Davies (1994) Durkheim and the Sociology of Education in Britain, British Journal of Sociology of Education, 15:1, 3-25, DOI: (see ). I am very grateful to Taylor & Francis for their permission to reproduce this paper in this journal. [ABSTRACT FROM AUTHOR]

This paper re‐examines a key feature of Emile Durkheim's sociology of knowledge from a critical realist perspective. It is argued that Durkheim's attempt to establish a social basis for the categories in The Elementary Forms of Religious Life should be understood along ontological rather than epistemological lines. This brings to light new problems with the argument which, however, can be brought fruitfully into contact with the more recent social psychological literature on collective intentionality. This yields insights into future lines of inquiry into social cognition and theories of human conceptualizing capacities. [ABSTRACT FROM AUTHOR]

In the paper, I aim to reconstruct a charitable interpretation of Durkheimian utilitarianism, a normative theory of public morality proposed by well-recognised American moral psychologist – Jonathan Haidt, which might provide reasons to justify particular legal regulations and public policies. The reconstruction contains a coherent theory that includes elements of rule-utilitarianism, value pluralism, objective list theory and perfectionism, as well as references to Emile's Durkheim views on human nature. I also compare Durkheimian utilitarianism with two similar theories – Brad Hooker's rule consequentialism and Krzysztof Saja's institutional function consequentialism. [ABSTRACT FROM AUTHOR]

I argue that the French sociologist Émile Durkheim (1858–1917) decided to constitute sociology, a novel field, as 'scientific' early in his career. He adopted evolutionized biology as then practiced as his principal model of science, but at first wavered between alternative repertoires of concepts, models, metaphors and analogies, in particular Spencerian Lamarckism and French neo-Lamarckism. I show how Durkheim came to fashion a particular deployment of the French neo-Lamarckian repertoire. The paper describes and analyzes this repertoire and explicates how it might have been available to a non-biologist. I analyze Durkheim's very early writings between 1882 and 1892 in this context to substantiate my argument. [ABSTRACT FROM AUTHOR]

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As institutions of higher education have become more diverse over the past several decades, building a strong sense of community in the classroom has emerged as a core moral and pedagogical imperative to make students from all backgrounds feel welcome and promote their academic success. In this paper, I argue that the pedagogy underlying the impetus for community building in the classroom is premised on a problematic understanding of the type of bonds that connect students in a genuinely diverse classroom. In Durkheimian terms, these bonds are more akin to organic solidarity (bonds by virtue of mutual reliance) than mechanical solidarity (bonds by virtue of shared cultural and moral beliefs). Instead of community building, I propose deliberative interdependence as a more effective model for generating collaborative learning in diverse classrooms. I illustrate how to apply this model through innovative learning and assessment methods and draw on student course evaluations to document their effectiveness. [ABSTRACT FROM AUTHOR]

Religion has found its way to the digital space. Digital religion, worship and piety are becoming more conspicuous than ever in Christianity in Nigeria. This reality has raised a great deal of questions concerning the compatibility of religion and the cyberspace. The moral and community aspects of religion have also been somewhat thwarted and the academic study of religion became even more complex. This study interrogates the digital religion, worship and piety phenomenon in the light of Emile Durkheim’s functional theory of religion and Jeremy Bentham’s ethical theory, utilitarianism. This descriptive study garners data from focus group discussions, participant observation, interviews, and published literature, and adopts the inductive approach to research and analyzes data thematically. Findings show that the 2020 COVID-19 restrictions on physical contact heightened digital religion in Nigeria. A sociological and ethical analysis of the phenomenon of digital religion is instructive and reveals that digital religion is laced with a great deal of social and moral gains, as well as pitfalls. Digital religion also complicates the academic study of religion in contemporary times. To counter all these, this paper recommends, among other things, that caution should be taken in order not to make a total transition to digital religion, but rather use a hybridized form. Again, the paper recommends the deployment of rule utilitarianism in order to clearly define acceptable rules for digital religion, worship and piety, and scholars of religion should use the already available knowledge of digital methodologies to be able to better analyze the evolution of religion in contemporary times. [ABSTRACT FROM AUTHOR]

The role of women in nation building cannot be over-emphasized. In any nation, women's contribution to development is significant in the area of culture, economy and politics. Religion has been a strong influence on how women participate in society. With this, the impact has been both positive and negative. In national development discourse, little attention is paid to the influence of religion on women and how they participate in national development. In filling this scholarly gap, this paper gives an overview of religion and development in Nigeria. It examines African traditional religion and women participation in Nigeria, the new religions and women participation in Nigeria. It further discusses women's contribution to national development. This paper adopts Emile Durkheim's functionalism theory of religion. Data is collected from secondary sources such as books, journals and articles. Recommendations are made towards making women do more in contributing to national development. [ABSTRACT FROM AUTHOR]

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Copyright of Socioloski Pregled is the property of Srpsko Sociolosko Drustvo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper sets out to establish that, besides the fundamental Schopenhauerian inspiration of the work, declared by the author himself and borne out exhaustively by academic research, the final chapters of the novel Una Vita (1892) converge with a series of studies and theoretical works brought out by doctors and sociologists at the end of the 19th century, from Enrico Morselli (1879) to Emile Durkheim (1897). What emerges clearly from the depiction of the suicidal instincts of the main character of the novel is an unconscious dynamic based on the fulfilment of a moral imperative, in which throughout is reflected and masked his self-destructive narcissism, a condition Freud was to elucidate in Mourning and Melancholia (1917). [ABSTRACT FROM AUTHOR]

This paper uses John Furlong’s analysis of student disaffection written over 20 years ago as a basis for building new analyses in changing contexts for schooling. Specifically, Furlong’s observation of the dominance of psychological based explanations for student disruption and disengagement in education policy making holds—albeit an evolving psychological narrative. Divided into two parts this paper presents Furlong’s argument and takes up the challenge of reconstructing sociological analyses of student disengagement and disruption and interrogates the increasing rates of diagnosis of individual student defects and educational exclusions. Hyper-awareness of an increasing catalogue of behavioural and attention disorders has diminished the analysis of the pathology of schooling in the production of student disengagement. This is further accentuated in an era of high stakes accountability and school comparisons where student disaffection and disengagement are serious threats to risk averse schooling. [ABSTRACT FROM PUBLISHER]

In a context marked by an unprecedented crisis of the social sciences, the work of the sociologist Cyril Lemieux clearly stands out for his ambition to relaunch their project through a systematic reading of their history guided by a pragmatic redefinition, nourished by the philosophy of the second Wittgenstein, of the holistic perspective previously advanced by Emile Durkheim. The paper presents and discusses the theoretical core of this pragmatic Durkheimism, by clarifying the general notion of “grammar” and by elucidating the specific regime of “public grammar”. The latter turns out to occupy a strategic position, insofar as it enables defining the duty of the social sciences, which encapsulates the political task that sociology assigns to them: increasing the degree of reflexivity of practices, in order to work to their lucid transformation with a view to collective emancipation. [ABSTRACT FROM AUTHOR]

Copyright of Lua Nova is the property of CEDEC and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This paper is organized in three stages. In the first part, I outline the evolution of the notion of altruism with its critical dimension of political economy by following the intellectual sequence from Auguste Comte to Pierre Bourdieu, through Emile Durkheim and Marcel Mauss. In the second, I consider the forms of transaction to which these sociologists report altruism and its derivatives. In the last section, I examine recent developments on altruism as a result of developments on performativity on the one hand and market design on the other. [ABSTRACT FROM AUTHOR]

The paper argues that Durkheim's positions on happiness and socialism are relevant in today's neoliberal and post-affluent societies. Durkheim dissociates happiness from economic progress and makes it contingent upon the relationships between the individual and society. An important component of Durkheimian happiness is the dynamic equilibrium between desires and means. Therefore, his friendly criticism of the socialist project is that it promises to fulfil the desires that were released by a disembedded market economy. Durkheim's point helps us to understand why the social democratic promise was broken and how the neoliberal imperatives of competition and unlimited wants sow unhappiness. [ABSTRACT FROM AUTHOR]

This paper is part of the ongoing work of the author and others in developing a social realist theory of knowledge for educational studies. It contrasts Durkheim and Vygotsky's theories and why both are important for educational theory. It begins by emphasizing the similarities between them; that knowledge has to be understood in terms of its historical development in human societies and that the acquisition of knowledge is the primary goal of formal education. In contrasting the ideas of the two writers the paper develops the distinction between ‘structure’ for Durkheim and ‘activity’ for Vygotsky and explores some of the strengths and weaknesses of each approach. It then examines how the ideas of the two writers have been developed by their leading followers in sociology and psychology- giving particular consideration to the work of Basil Bernstein and Yrjo Engestrom. It concludes with some broader issues concerning theories of knowledge in educational studies. [ABSTRACT FROM AUTHOR]

This paper is concerned with the principles on which the curriculum should be based. It argues that the fundamental issue is the relationship between the knowledge on which the curriculum is based and the everyday knowledge that learners bring to school or college. The approaches to knowledge of two educational theorists, the French sociologist, Emile Durkheim, and the Russian psychologist, Lev Vygotsky, are discussed. While pointing out some of the limitations of their approaches, the paper argues that their attempts to integrate the objectivity and the historicity of knowledge must remain at the heart of future curriculum debates. [ABSTRACT FROM AUTHOR]

The Flash Crash of 6 May 2010 has an interesting status in discussions of high-frequency trading, i.e. fully automated, superfast computerized trading: it is invoked both as an important illustration of how this field of algorithmic trading operates and, more often, as an example of how fully automated trading algorithms are prone to run amok in unanticipated frenzy. In this paper, I discuss how and why the Flash Crash is being invoked as a significant event in debates about high-frequency trading and algo-financial markets. I analyse the mediatization of the event, as well as the variety of eventalizations of the Flash Crash - the different ways in which the Flash Crash is being mobilized as an illustrative event. I critically discuss the impact often associated with the Flash Crash – and on that basis, inquire into why the event nonetheless attracts so much attention. I suggest that a key reason why the Flash Crash is widely discussed is that eventalizations of 6 May 2010 evoke familiar tropes about the fear of technology and the fear of herding. Finally, and given their emphasis on herding, I argue that the Flash Crash eventalizations may contribute to discussions within economic sociology about resonance in quantitative finance. [ABSTRACT FROM AUTHOR]

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The article comments on the essay "Durkheim's Division of Labor in Society," published in the March 1, 1994 issue of the journal "Sociological Forum." The author of the article feels that it has several dimensions. It begins by touching several dimensions like the quality of the translations, meta-theoretical aspects and contexts of the pioneering book and its meta-theoretical assumptions and one major research technique, empirical indicators. The paper opens with a rebuke to the translator. It takes no notice of the basic theoretical contributions of the work. It had a dismal quality of the translation. The graduate student evidently resonated to writer Emile Durkheim's early recognition of the importance of identifying indicators and devices indices of conceptualized social realities as a basic procedure in theory-based empirical enquiry. Two kinds of reductionist theories were rejected as both were categorized as undermined by facts.

This paper provides a theoretical discussion of Durkheim's predictions concerning religious evolution and their applicability to the new religious movements of the 1970s. Initially, the paper attempts to elicit from Durkheim's work on the past and future of religion a series of precise hypotheses concerning the causes, expressions, and functions of religion in complex societies. Then the paper examines the significance of these hypotheses as alternative explanations for some of the debated features of these movements: the middle class origins of their adherents, their system of ethics and their relationship to scientific and socio-scientific rationalism. Finally, the paper examines ethnographic data on two new religious movements to suggest that if Durkheim's predictions concerning the relationship of ritual, belief and social organization hold up in a variety of movements, they may form the basis of comparative work in this area. [ABSTRACT FROM AUTHOR]

The purpose of this paper is to examine the present U.S. use of the concept of 'corporate culture' using the sociology of Emile Durkheim as a conceptual framework. Durkheim was concerned with understanding where potential sources of morality might reside in a rapidly changing, increasingly differentiated society. Proponents of corporate culture do not rely specifically on Durkheim's work but essentially answer his question by suggesting that the corporation is the appropriate site for moral order. In this paper it is argued that the attempted manipulation of a corporation's culture is simply an addition to other forms of control which companies have tried to implement. More than other forms of control, however, corporate culture elicits sentiment and emotion, and contains possibilities to ensnare workers in a hegemonic system. On the other hand, strengthening corporate cultures in the U.S.A may also lead to increased worker homogenization and activism. [ABSTRACT FROM AUTHOR]

This paper argues that the twenty-year U.S. war in Afghanistan can persuasively be viewed as a holy war prosecuted on behalf of American-style liberalism. To make this argument, it develops a framework for understanding holy war as an issue of communication and draws on the work of Émile Durkheim, Patrick Deneen, James K. A. Smith, and Judith Shklar to situate liberalism as a religion. It then details how U.S. presidents proclaimed and prosecuted holy war in Afghanistan in five acts, showing how the conflict developed as a (liberal) religious war under Bush and continued until the August 2021 U.S. military withdrawal. [ABSTRACT FROM AUTHOR]

This paper tries to throw a light upon various sociological methods which were used by great scholars. However, the main focus is on the use of sociological methods and what purpose do they serve in society. This paper also deals with the Durkheim's methodology, first section of this paper incorporates the views of Emile Durkheim on sociology. Further, this paper talks about the subject matter of sociology which, according to Durkheim is "social facts". In the laterhalf of this paper, sociological methods have also been discussed followed with the conclusion which basically talks about the limitations of sociological methods. [ABSTRACT FROM AUTHOR]

This article discusses the educational sociology of sociologist Émile Durkheim. It is the purpose of this paper to outline some ideas of Durkheim on education and to show how they are closely linked with his sociological thought. It can be no more than an introduction to a subject upon which the writer is preparing a more substantial work. None of the educational writings of Durkheim has yet been published in England. In fact most of them were only published posthumously in France. Some notes on the most important of them are given at the end of this paper. The majority of them were prepared in the form of lectures and are listed in order of the dates on which the course was first given and not according to the date of publication which is separately recorded. There are many lectures still existing in manuscript form. It was thought best to give quotations in the following pages in English and the translations are those of the writer except where otherwise noted as coming from existing translations. Moreover, this paper will conclude with a brief outline of four major functions of educational sociology which are based on practical principles in line with Durkheim's methodology. These functions are the determination of the present social facts of education and their sociological function, determination of the relation of education to social and cultural change, comparative sociology of education and the study of the school itself as a social group and in relation to other social groups.

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Copyright of Canadian Journal of Sociology is the property of Canadian Journal of Sociology and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Several authors have suggested that the contract between the university and society formulated in the nineteenth century is breaking down, and a new relation between knowledge and society is being installed. This paper investigates what is at stake in this shift by re-visiting the roots of disciplinary knowledge, examining Durkheim's social theory of knowledge to display the evolution of basic and professional disciplines in the nineteenth and early twentieth centuries. Two contemporary challenges to disciplinary knowledge are then examined and evaluated. The paper concludes that it is time to transcend the standoff between disciplinary knowledge and practice-based accounts of knowledge. [ABSTRACT FROM AUTHOR]

The article provides a summary of all of the papers within the issue. The author ties together a common theme among the articles: ideas about "the other." Practical as well as theoretical aspects of "the other" are presented. The author mentions the philosophies of several philosophers including Edmund Husserl, Maurice Merleau-Ponty, Alfred Schutz, Emile Durkheim, Emmanuel Levinas, Erving Goffman, and Harold Garfinkel. Also mentioned is the development of ideas of the self in respect images of "the other."

Copyright of Perspectivas Metodologicas is the property of Perspectivas Metodologicas and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Zygmunt Bauman's sociology of morality signals an important new direction from the orthodoxy of Emile Durkheim's 'society' realised ethics. The first part of this paper defends Bauman's postmodern position as valuable in theorising the moral present, offering a sociological conception of the sources, strategies and experience of contemporary morality. The paper then shifts to a critique of Bauman's social theory of 'being for the other', arguing that it misses the particular and embodied aspects of moral sociality and effaces the self in endless responsibility to the Other. It is suggested that a sociology of morality is needed which goes beyond Bauman's moral saint and provides conceptual space to theorise the self and cultures of authenticity and self-fulfilment. [ABSTRACT FROM AUTHOR]

This paper analyzes a dual relationship between Adorno and Durkheim: on the one hand, Adorno adopts Durkheim’s perspective on society, describing it as an obscure, opaque thing that individuals cannot understand by themselves; on the other, he tries to get out of the opacity that he recognizes as a structural moment of the society he lives in. This last point engages us in a discussion of the relationship between political sociology and philosophy of emancipation, which allows to study in a new perspective the only text Adorno published in his lifetime on Durkheim: his preface to Philosophy and Sociology, the critical violence of which is well known and often interpreted as a complete rejection of Durkheim’s sociology. The thesis of this article is that the conflict between Adorno and Durkheim is a political one and that the division between the two authors lies in their evaluation of the capacity of the modern capitalist society to produce out of itself common ideals that assure the justice of the actual social order. [ABSTRACT FROM AUTHOR]