The Dialectics of Social Life

Belief, Language and Experience

Les symboles sociaux sont des realites que l'on peut relier aux representations sociales. A ce titre on peut faire l'analyse de leur fonction, de leur nature en utilisant la theorie des representations sociales. Les symboles mettent en forme des pensees, des sentiments, des comportements sociaux. En meme temps ils imposent une certaine uniformite de comprehension. L'A. montre que la notion d'objectivation identifiee par Moscovici constitue une des cles pour comprendre leur emergence. Sur la base d'analyses de documents sur la Guerre du golf, l'A. montre comment ils servent d'outils de mobilisation, qu'il disposent d'une certain souplesse, qu'ils sont lies a differents processus affectifs, emotionnels

Symbols and Social Representations

This paper examines educational innovations in their symbolic aspect—the degree to which innovations convey meanings that differ from their ostensible purpose and the degree to which such other meanings are understood by participants Using the concepts of slogans and slogan systems to better understand these symbolic aspects, a particular educational innovation is examined over its life history The organization and use of slogans is discussed, followed by an examination of the evolution of slogan systems The utility of this perspective is discussed vis a vis parallel concepts in other areas of social policy

https://anthrosource.onlinelibrary.wiley.com/doi/pdf/10.1525/aeq.1980.11.2.05x1877e

The Symbolic Aspects of Educational Innovation

Any preliminary statement devoted to introducing and evaluating the prospects of structuralism in India (e.g., see Uberoi 1974) must encounter the above rhetorical question. It is necessary because of the largely less familiar intellectual activity and tradition structuralism may represent for the majority of the Indian social science reader. The problem is only magnified as we approach the university student in a class room, for his skepticism towards the new and the unfamiliar may be stronger-and possibly for some good reasons of common sense. Any proponent’ of this new approach must therefore not only set out to clearly explain what it is that he is proposing, and how could it possibly be connected to the prevailing

Structuralism in India: some issues and observations:

Symbolic readings of ritual acts rely on a distinction between the symbolic and the instrumental that is hard to sustain. In order that we take public lectures and academic papers-which are certainly ritual acts-intellectually seriously, it is enough that they not be obviously false. A further argument against reading them symbolically is that the symbolic reading involves projection of hidden meanings which have not been intentionally put there. Moreover, even when the intellectual content is false or absurd, it can be meant literally, and perform a social function precisely because of this. To demand that we treat only the true as intellectually serious and only the false as symbolic is too strong a distinction. As a first approximation, we should treat all content seriously and resort to other devices only when that attempt breaks down.

On the Limits of Symbolic Interpretation in Anthropology [and Comments and Reply]

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On the Limits of Symbolic Interpretation in Anthropology [and Comments and Reply]