By Frédéric Vandenberghe
A Philosophical background of German Sociology provides a scientific reconstruction of serious thought, from the founding fathers of sociology (Marx, Simmel, Weber) through Lukács to the Frankfurt university (Horkheimer, Adorno, Habermas). via a detailed research of the theories of alienation, rationalisation and reification, it investigates the metatheoretical presuppositions of a serious idea of the current that not just highlights the truth of domination, yet is additionally capable of spotlight the chances of emancipation.
Although no longer written as a textbook, its transparent and cogent creation to a few of the most theories of sociology make this e-book a necessary 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 examine. the result's an incredible and difficult textual content that's crucial examining 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 vast diversity of sociological themes were released as books and articles all over the world.
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Additional info for A Philosophical History of German Sociology (Routledge Studies in Critical Realism)
Labor is central to Marx’s moral ontology. His humanist anthropology is a hymn to the homo laborans. Three determinants characterize “species man,” – if even one of these counter-factual determinants is not satisfied, man becomes “alienated man”: i) species man is a being endowed with the power to produce and to produce himself, to labor and to realize himself in and through his labor; ii) he is a social and sociable being who only realizes himself as a member of the human community; iii) he is a sensitive and aesthetic being, who fully cultivates his sense organs.
For Marx, the distinction between the public and private spheres, manifested by individuals as an internal schism between “man” and “bourgeois,” is the essence of the modern state. ” Political emancipation–which Marx relates to the French Revolution–is the emancipation of civil society from an absolutist state. However, this emancipation is only partial, since it does not supersede the separation between citizen and bourgeois, nor does it abolish the political system as an alienated mediator of community and state.
Alienation, exploitation, and commodity fetishism are all social phenomena that can be analyzed from both the perspective of the participant (action theory) and the observer (systems theory), but not from a neutral point of view. From this point of view, the double slippage does not endorse a break between a young, humanist Marx and a mature, supposedly anti-humanist Marx: Marx did stay forever young. The break is more a question of phraseology than epistemology. From start to finish, from analysis of the worker’s alienation to analysis of the reification of social relations, his motto – which I have adopted as my own – remained unchanged: “To be radical is to grasp the root of the matter.
A Philosophical History of German Sociology (Routledge Studies in Critical Realism) by Frédéric Vandenberghe
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