For a society to become conscious and to maintain high sentimentality, it must construct an ideal. Our conscious and unconscious experiences are relative much the same way as our creative nature. Unfamiliarity may not necessarily be unknown but that the outcome in so far as one believes our mind capable of more than what we see, more than the reality that unseen world of wonder. Thereby, as Durkheim recognizes, society is not made up merely of the mass of individuals who compose it. Instead a society includes the place, events, the movements but above all the idea, the creation of ideas that informs the society (Lemert, 1993). Selecting the theory of collective consciousness that Durkheim writes about fits the discourse under the collective retelling and remembering narratives in Iran’s political history by collective representation, where beliefs bind societies together through publically acknowledged symbols and rites. After all, no single idea is formed out of illogical or incoherent fantasy; on the contrary, as Durkheim states, the collective consciousness is the highest form of the psychic life, since it is the consciousness of the conscious. A culture connects every one of it’s individual subjects by shared norms and stories to the experience of a commonly inhabited, meaningful world (Lemert, 1993). The experience transcends time and space by the memories of past historical uprising so that the nature of this movement represents how a society recreates itself by creating the ideal (Lemert, 1993). As Durkheim writes, the country held together forming a collective consciousness that is accordingly akin to survival and function within any society. The political mobilizations of this movement typify collective identity as a movement that influences memory; the ramifications of which had the significant impact on the laws and norms of that society (Lemert, 1993). The consciousness of society from these narratives is indicative of the intense sentimentality constructed and assembled into an ideal. A, therefore, will take these ideals and includes them in place, events, movements but above all the idea, becomes the narrative of memory that informs the society (Lemert, 1993).
The ways that memories are used are embedded in these historical experiences and have manifested in the retelling and remembering narratives Memory serves as the means of social behavior and chief among this system is language a veritable storehouse of cultural collective meaning that can be found in narrative stories From these theoretical positions, we find meaning in everyday life, through our social interaction, culture, and historical tools, therefore, the process of meaning becomes a more profound connection with a shared past, thus a collective.
Anomie is a comparison of the moral order of traditional and modern societies defined as a social division of labor that determines the individual’s fate. Social facts are things in a moral argument that society is a reality in its right and thus must be morally persuasive to order to guide the individual. However, these variables must not lead society to break down as when this happens the situation is in which cultural norms break down are due to rapid changes of which Durkheim calls suicide. The ideas of religion, knowledge, and society are an implicit attack on the arrogance of Western culture’s claim that modern science contains the essential truths of human life. Unfortunately, this analysis isn’t applicable in the 21st century since modernity has marginalized faith-based societies and elevated technology as the pinnacle of success. However, useful still are the compositions of thoughts on human conscience as nothing else than the collective conscience o the group of which we are a part. A very vital component to bridging the past with the present and future If not the ideas and sentiment to which we are most attached where can humanity find the traits of our model but within us, and around us the collective ideal is the idea of all. Every person makes for himself some particular conception of this type, which pertains to its personal temperament, and each represents in it won image the nation, the school the moral philosophy. By this alone can one be against the collective ideal if you aren’t a criminal or fall from the category of the standard belief system. According to Durkheim, it is impossible for the offenses against the most fundamental collective sentiments to be tolerated without the disintegration of society. By default, therefore, the duties of the individual towards himself are, in reality, duties towards societies they correspond to certain collective sentiments, which he can’t offend whether the offended and the offender are one and the same person or whether they are distinct (75). The ties that bind the individual to this collective are roots, native soil, family, traditions and collective usages. These become loose, as one becomes mobile, however when environments change due to migrations, dispossessions, war, people move and live a more autonomous existence. In the light of these migrations, societies are faced with the loss of collective, social solidarity and therefore must develop tasks that recreate the sentimentality from whence they shared.
Why is this so vital to the human experience?
Durkheim, Émile. 1898. “Représentations individuelles et représentations collectives.” Revue de métaphysique et de morale 6: 273-302. Reproduced in 1924a. Tr. 1953b.