By Frédéric Vandenberghe
A Philosophical historical past of German Sociology offers a scientific reconstruction of serious idea, from the founding fathers of sociology (Marx, Simmel, Weber) through Lukács to the Frankfurt university (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 is usually capable of spotlight the probabilities of emancipation.
Although no longer written as a textbook, its transparent and cogent advent to a couple of the most theories of sociology make this booklet a priceless source for undergraduates and postgraduates alike. the next 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 big and difficult 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 large diversity of sociological themes were released as books and articles around the globe.
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Extra resources for A Philosophical History of German Sociology (Routledge Studies in Critical Realism)
I begin by presenting the thought of the young Marx as a proto-Hegelian approach, and then correct this philosophical reduction to reveal the socioeconomic foundations of alienation. Thus, my account progresses from the theory of alienation to the theory of exploitation, and then on to the theory of reification. The theory of alienation Philosophical alienation: critique of Hegel and Feuerbach Until 1843, the young Marx was a “critical critic,” defending a form of critical idealism whose aim was to transform consciousness.
The premise of the critique of religion that Marx presented in his Contribution to the Critique of Hegel’s Philosophy of Law (1844) is similar to Feuerbach’s approach: “Man makes religion, religion does not make man” (III, 175). But unlike Feuerbach, Marx believed that religion is not the cause of alienation; it is simply one of its manifestations. qxp 8/29/2008 4:20 PM Page 41 Karl Marx 41 alienation are strictly secular. Religion is not false; the world is false; religion expresses, sublimates, suppresses, and thereby perpetuates worldly alienation: [Religion] is the fantastic realization of the human essence because the human essence has not true reality.
III, 175–176) Political alienation The premise of the critique of political alienation, as Marx first presented it is his Critique of Hegel’s Philosophy of State (1843), is analogous to his critique of religious alienation: the state does not make men, nor does the constitution make the people; men make the state, and the people make the constitution (III, 901). Marx sees profound similarities between religion and the bourgeois state. The state is a secular version of Thomas Aquinas’ communitas Dei (community of God).
A Philosophical History of German Sociology (Routledge Studies in Critical Realism) by Frédéric Vandenberghe