When Thomas Luckmann, a pioneer of the “linguistic turn” in sociology, regarded Émile Durkheim as a source for the sociology of language, he had lifeworldly community–building in mind. However, the French sociologist himself understood language in the context of civil society–building. To Durkheim, language was a “social thing in the highest degree” that enabled general ideas and intermediated them to people. Abstract human ideals like the civil religion since the French Revolution could be shared through (a common) language. Thus, Durkheim took the exclusive use of French in the Third Republic’s laic public education for granted, ignoring the patois in the country: This “child of the Enlightenment” considered French to be a universal language of Gesellschaft and, beyond ethno-communal elements, to work as a basis for the organic solidarity of French national civil society where the social division of labor was progressing. Durkheim’s theory was predicated on civil-linguistic, not ethnolinguistic, nationalism.

中文翻译：

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语言和想象的社会：埃米尔·涂尔干的公民语言民族主义和普遍人类理想的后果

当社会学“语言转向”的先驱托马斯·勒克曼（Thomas Luckmann）将埃米尔·涂尔干（Émile Durkheim）视为语言社会学的源泉时，他想到了生活世界的社区建设。然而，法国社会学家本人在公民社会建设的背景下理解语言。对涂尔干来说，语言是一种“最高程度的社会事物”，它使一般思想成为可能，并将它们传递给人们。抽象的人类理想，如法国大革命以来的公民宗教，可以通过（一种共同的）语言来分享。因此，涂尔干认为在第三共和国的通俗公共教育中只使用法语是理所当然的，而忽略了该国的方言：这个“启蒙运动的孩子”认为法语是 Gesellschaft 的通用语言，并且超越了民族-社区因素，作为法国国家公民社会有机团结的基础，社会分工正在推进。涂尔干的理论建立在公民语言的民族主义之上，而不是民族语言的民族主义。