The purpose of this paper is to look into Durkheim's contribution to the general theory of Symbolism by examining the symbolism in his theory of punishment and religion. Concerning this problem, we must begin by clarifying the difference between Sign and Symbol in the semiotical terms. According to S.K. Langer, Sign-function consists of three terms : Sign-Object-Subject ; Symbol-function consists of four terms : Symbol-Object-Conception-Subject, and it is the Conception, or “Thought” as Ogden= Richards call it, that Symbol directly “means”.
Now one must be aware that Durkheim's “Punishment”, “Totem (Sacred thing)” and “Ritual” are Symbol-vehicles as well as Sign-vehicles. Punishment, Sacred thing and Ritual as Signs indicate “society as chose or category”, and these vehicles as Symbols connote “society as ultimate value elements”. Besides, the Sign-aspects of Punishment and Ritual are related to the manifest social functions (the prevention of crime and the supply of food); and these Symbol-aspects are related to the latent social functions (the refortification of the solidarity of community).
This dualism of meaning-function is considered from the next diachronic point of view. There is an alternation of Sign and Symbol in the world of meaning, each process of which corresponds to the phase of profane life characterized by a factual order and that of sacred life characterized by a normative order. And it is a collective symbolic action called Ritual that causes this transformation of meaning.
Durkheim's theory of punishment and religion, as we have said above, could afford the analytical framework for Symbolism in general.