By Frédéric Vandenberghe
A Philosophical historical past of German Sociology provides a scientific reconstruction of severe idea, 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 severe thought of the current that not just highlights the truth of domination, yet can be capable of spotlight the probabilities of emancipation.
Although now not written as a textbook, its transparent and cogent creation to a couple of the most theories of sociology make this e-book a helpful 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 learn. the result's a major and not easy textual content that's crucial analyzing 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 large diversity of sociological issues were released as books and articles all over the world.
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Additional resources for A Philosophical History of German Sociology (Routledge Studies in Critical Realism)
Because the exposition is formal and abstract, the supersession of the alienation becomes a confirmation of the alienation” (III, 342–343). Marx believed that the weaknesses of Hegel’s analysis result from the “logical, pantheistic mysticism” (III, 7) of his speculative dialectic. Hegel turned the world upside down; now it was a question of righting it. Human consciousness and selfconsciousness do not determine existence; quite the opposite. For Hegel, the movement of thought, personified by the Idea, is the demiurge of history; while for Marx, the movement of thought is nothing but the reflection of real movement transposed to the human brain.
The Fruit” presents itself as a pear, “the Fruit” presents itself as an apple, “the Fruit” presents itself as an almond . . We see that if the Christian religion knows only one Incarnation of God, speculative philosophy has as many incarnations as there are things, just as it has here in every fruit an incarnation of the Substance, of the absolute Fruit. . In the speculative way of speaking, this operation is called comprehending Substance as Subject . . and this comprehension constitutes the essential character of Hegel’s method.
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. . ” . . “the Fruit” presents itself as a pear, “the Fruit” presents itself as an apple, “the Fruit” presents itself as an almond . . We see that if the Christian religion knows only one Incarnation of God, speculative philosophy has as many incarnations as there are things, just as it has here in every fruit an incarnation of the Substance, of the absolute Fruit.
A Philosophical History of German Sociology (Routledge Studies in Critical Realism) by Frédéric Vandenberghe