By Frédéric Vandenberghe
A Philosophical heritage of German Sociology offers a scientific reconstruction of severe concept, from the founding fathers of sociology (Marx, Simmel, Weber) through Lukács to the Frankfurt college (Horkheimer, Adorno, Habermas). via a detailed research of the theories of alienation, rationalisation and reification, it investigates the metatheoretical presuppositions of a serious conception of the current that not just highlights the truth of domination, yet can also be in a position to spotlight the chances of emancipation.
Although now not written as a textbook, its transparent and cogent advent to a few of the most theories of sociology make this booklet a useful source for undergraduates and postgraduates alike. the subsequent in-depth research of theories of alienation and reification provide crucial fabric for any critique of the dehumanizing developments of today’s worldwide world.
Recently translated into English from the unique French for the 1st time, this article showcases Vandenberghe's mastery of the German, French and English colleges of sociology research. the result's a massive and hard textual content that's crucial studying for sociology scholars of all degrees.
Frédéric Vandenberghe is a Sociology professor and researcher at Iuperj (Instituto Universitário de Pesquisas do Rio de Janeiro), Rio de Janeiro, Brazil. His writings on a extensive variety of sociological subject matters were released as books and articles worldwide.
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Additional info for A Philosophical History of German Sociology (Routledge Studies in Critical Realism)
Marx writes further, “It is just in his work upon the objective world, therefore, that man really proves himself to be a species-being. This production is his active species life. Through this production, nature appears as his work and his reality. The object of labour is, therefore, the objectification of man’s species-life; for he duplicates himself not only, as in consciousness, intellectually, but also actively, in reality, and therefore he sees himself in a world that he has created” (III, 277).
Their distinction corresponds to the equally classic distinction employed since Schelling, and particularly Tönnies, between “community” (Gemeinschaft) and “society” (Gesellschaft): community refers to the solid, natural and “organic” character of the family, in a non-Durkheimian sense of the word; while society refers to the anonymous, artificial and “mechanical” character of market society. I believe that together these two fundamental dichotomies, which both reject utilitarian individualism and the predominance of instrumental-strategic action form the typically German transcendental topology of critical sociology, of the dialectic of reason and modernity, as found not only in Tönnies, Weber and Simmel, who are now recognized as the founding fathers of classic German sociology, but also in the later attempt by Lukács, Horkheimer, Adorno, Marcuse and Habermas to synthesize bourgeois sociology and Marxism.
For the individual, society is not an abstraction; as the “product of man’s interaction upon man” (XXXVIII, 96), it is the very being of each and every individual. qxp 8/29/2008 40 4:20 PM Page 40 A Philosophical History of German Sociology are naturally social activities, in both content and form. Even the most isolated scientist, spending his life behind a desk, labors socially since the material of his activity, his consciousness, and the language in which he expresses himself, are social products.