By Frédéric Vandenberghe
A Philosophical historical past of German Sociology offers a scientific reconstruction of serious thought, from the founding fathers of sociology (Marx, Simmel, Weber) through Lukács to the Frankfurt college (Horkheimer, Adorno, Habermas). via a close research of the theories of alienation, rationalisation and reification, it investigates the metatheoretical presuppositions of a serious thought of the current that not just highlights the truth of domination, yet can be in a position to spotlight the chances of emancipation.
Although no longer written as a textbook, its transparent and cogent creation to a couple of the most theories of sociology make this ebook a invaluable 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 international 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 faculties of sociology learn. the result's a tremendous and not easy 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 wide diversity of sociological issues were released as books and articles worldwide.
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Additional resources for A Philosophical History of German Sociology (Routledge Studies in Critical Realism)
In the next chapter, I explore the foundations of a realist theory of society. This chapter on Marx is quite literally fundamental, for the realist conception of society is the foundation of all later analyses. qxp 8/29/2008 32 4:20 PM Page 32 A Philosophical History of German Sociology to develop a multi-dimensional theory of action. My thesis is that, from a meta-theoretical perspective, reification results from reducing action to a single instrumental-strategic dimension. Believing that objectivity is best served when we reveal subjective penchants and ideological presuppositions, I do not hide my sympathy for Marx and Simmel, or my dislike for Lukács’ over-Hegelianism.
As the outcome of man’s own labour” (III 332–333). By contrast, Feuerbach never understood the world as the result of man’s labor. He did not take history into account and did not understand that religious alienation is a socio-historical product. Conceiving of alienation as a universal metaphysical accident, neither Feuerbach nor Hegel understood that suppressing it in thought is not sufficient for suppressing it in reality. Marx firmly believed that ideas cannot change anything. To transform the world, thought must become practical.
The reification of thought leads to the “speculative theory of creation” (IV, 141). As Marx says in an attack on Hegel’s conceptual fetishism, “The figments of his brain assume corporeal form. A world of tangible, palpable ghosts is begotten within his mind” (IV, 184). The mystery of the Hegelian dialectic lies precisely in the concept’s hypostasis. , then – in the language of speculative philosophy – I am declaring that “Fruit” is the “Substance” of the pear, the apple, the almond, etc. . ” .