Гражданская сфера VS Публичная сфера / Телемост с Джеффри Александером ГРАЖДАНСКАЯ СФЕРА VS ПУБЛИЧНАЯ СФЕРА / Телемост с Джеффри Александером Civil sphere vs public sphere / Telebridge with Jeffrey Alexander; Higher school of economics (Moscow, Russia) – Yale university (New Haven, USA), 10 February 2010 Джеффри Александер (род. 1945) Один из бесспорных лидеров современной социологии, профессор Йельского университета, заслуженный профессор Калифорнийского университета в Лос-Анджелесе, совместно с Р. <...> Среди последних работ Александера: «Значения социальной жизни: Культурная социология» (2003), «Гражданская сфера» (2006). <...> Participants JA – Jeffrey Alexander, Yale University NP – Nikita Pokrovsky, HSE AB – Alex Boklin, HSE DP – Dmitry Popov, HSE SL – Sergei Lebedev, Moscow State University JA: I would start with some background introduction to my work on the civil sphere. «The civil sphere» draws out of different trends of my work but what is most distinctive about it is its cultural sociological dimension. <...> Cultural sociology is something that I began to define in my own particular manner in the middle and late 1980s. <...> The background of this goes back to Durkheim. <...> In the early 1980s I said that we needed to make a distinction between the middle theory of Durkheim and late Durkheim. <...> Late Durkheim is especially in «The elementary forms of the religious life», which is a study of the symbolic classification system of the Australian aborigines, the rituals, the division of symbols into the sacred and profane, the energy that circulates among the aborigines, and the importance of culture. <...> That book by Durkheim, published in 1912, was taken as a foundational text for anthropology but not sociology. <...> In doing so, I wanted to argue against the idea that traditional and modern lives are radically different in terms of the role of emotions, tradition, and meanings. <...> Of course, there is a big difference between a traditional and a modern society, there is no doubt about the role of science, urbanism, education, rationality etc, but does that mean that modern people have given up irrational feelings and commitments to belief systems that can’t be proven by science? <...> For instance, I <...>