Weber and Keynes were working on similar problems-the psychological and historical contexts of modern capitalism-although Weber concentrated on origins and Keynes on the contemporary period. Their premises and theoretical styles are quite similar and complementary, for the most part, but they differ on whether the investment decision is a rational act. This comparison has implications for the relation between sociology and economics, the relation of Keynes to the structure of social action, and the relation between macro and micro, (...) particularly in regard to meaning. (shrink)

In this article Weber’s famous theory concerning “The Protestant Ethic and the Spirit of Capitalism” is taken as a theory of civilization. It is shown that in his analysis of ascetic Puritanism, and also of the Calvinistic doctrine of predestination, Weber comes to depict the principle of self-control as the main feature of the Puritan which makes him “the father of modern self-discipline”. Self-discipline in turn is the principal ability of modern man in Norbert Elias’ theory of (...) civilization. But all these categories that Elias uses to describe the status of being civilized – self-control, control of emotion, methodical moderation of spontaneity, punctuality etc. – already appear in the work of Max Weber in his attempt to explain the religious genesis of such attitudes. (shrink)

Norbert Elias has been recognized as one of the key social scientists of the twentieth century. The contributions collected in Norbert Elias and Social Theory discuss the specificities, the strengths, and the limits of Elias's sociology by considering its similarities and its differences with other important classical (Epicure, Freud, Marx, Durkheim, Weber, and Simmel) and contemporary (Manheim, Fromm, Arendt, Bauman, and Bourdieu) social theories. Editors François Dépelteau and Tatiana Savoia Landini have compiled an essential and comprehensive volume (...) on a quintessential thinker. (shrink)

This article argues that the life-works of Norbert Elias and Franz Borkenau can best be understood together, as they were developed in close interaction during the 1930s. Deriving inspiration from Freud, they took up the project formulated by Weber at the end of his `Anticritical Last Word'. However, in two significant respects they went beyond the Weberian problematics. First, overcoming the centrality attributed to economic concerns, they rooted the Western civilizing process in the long-term attempt to harness the (...) violence that was escalated by the emergence and then collapse of the Roman Empire. Second, they emphasized the crucial importance of periods of transition that follow an overall dissolution of order and mark the possible future course of events. (shrink)

Many sociologists have drawn attention to the puzzling absence of a detailed discussion of religion in Elias’s investigation of the European civilizing process. Elias did not develop a sociology of religion, but he did not overlook the importance of beliefs in the ‘spirit world’ in the history of human societies. In his writings such convictions were described as fantasy images that could be contrasted with ‘reality-congruent’ knowledge claims. Elias placed fantasy–reality balances, whether religious or secular, at the centre of the (...) analysis of how societies have dealt with collective fears that arise in response to largely uncontrolled conditions. He located religious orientations within a broader framework of analysis regarding fantasy–reality balances in the first human groups and in current state-organized societies. Elias stressed how balances changed in ‘civilized’ societies with the rise of the natural sciences. But his writings emphasized the continuing influence of fantasy images in technologically sophisticated societies, particularly in the context of national and international power struggles. His analysis of how fantasy images acquired considerable influence under conditions of fear is important for studies of social responses to global challenges including climate change. Connections with Weber’s sociology of religion point the way to theoretically informed empirical research on balances between fantasy and reality-congruence in a tumultuous and unpredictable era. (shrink)

This book reconstructs and brings together the work of a number of social and political theorists in order to gain new insight on the emergence and character of modern Western society. It examines the intersection point of social theory and historical sociology in a new theoretical approach called "reflexive historical sociology". There is analysis of the works of Max Weber, Michel Foucault, Norbert Elias, Eric Voegelin and a number of others. The book is divided into three parts. Part (...) 1 examines the works of Eric Voegelin, Norbert Elias, Lewis Mumford and Franz Borkenau. Part 2 is concerned with the major conceptual tools such as experience, liminality, process, symbolisation, figuration, order, dramatisation and reflexivity, and themes such as the history of forms of thought, subjectivity, knowledge and closed space and regulated time. Finally, the book examines the most important insights of the thinkers discussed, concerning the historical processes that led to modernity. (shrink)

Two key themes in contemporary social theory are particularly relevant to the interpretation and critique of figurational sociology. On the one hand, some recent critiques of the sociological tradition — Touraine's attempt to deconstruct the received image of society is the most important example — have called into question a dominant paradigm that underlies both Marxist and structural-functional theories. Norbert Elias has not only anticipated some of the most important criticisms but also suggested correctives to some of the currently (...) fashionable alternatives. More specifically, his relationship to the sociological traditions and to its contemporary offshoots can be described in terms of six antitheses: his approach is anti-economistic, anti-normativistic, anti-reductionistic, anti-functionalist, anti-structuralist and anti-individualistic. On the other hand, the impact of all these critical strategies is somewhat blunted by the one-sided emphasis on power. A more balanced version of figurational sociology would need a concept of culture to match and counter-balance Elias's insights into the problematic of power. Further exploration of this issue could draw both on the classics (especially Weber) and on post-Parsonian debates about cultural power and their interconnections. Cultural interpretations of power are the most important link between those two dimensions of social life; although Elias has never explicitly thematized them, his recent writings touch upon some aspects of their specifically modern variants. (shrink)

Professor Jack Goody builds on his own previous work to extend further his highly influential critique of what he sees as the pervasive eurocentric or occidentalist biases of so much western historical writing. Goody also examines the consequent 'theft' by the West of the achievements of other cultures in the invention of (notably) democracy, capitalism, individualism, and love. The Theft of History discusses a number of theorists in detail, including Marx, Weber and Norbert Elias, and engages with critical (...) admiration western historians like Fernand Braudel, Moses Finlay and Perry Anderson. Major questions of method are raised, and Goody proposes a new comparative methodology for cross-cultural analysis, one that gives a much more sophisticated basis for assessing divergent historical outcomes, and replaces outmoded simple differences between East and West. The Theft of History will be read by an unusually wide audience of historians, anthropologists and social theorists. (shrink)

This article examines the recent work of the sociologist Arpad Szakolczai as he attempts to conceptualize the programme of ‘reflexive historical sociology’ in the ‘life-works’ of Max Weber, Eric Voegelin and Michel Foucault as well as Norbert Elias, Lewis Mumford and Franz Borkenau. Particular attention is paid to the innovative manner in which the work of the anthropologist Victor Turner is used to explore the biographies of these social theorists as in effect performative life-works in which crucial liminal (...) periods and experiences are seen as facilitating new understandings. It is suggested that the life-work approach to social theory adds an important reflexive dimension to the analysis of social thought. (shrink)

Histories of the Self The self is a historical phenomenon. As Nietzsche pointed out, the forms of self now taken for granted are the product of an arduous and often violent development whose beginnings, in Nietzsche's accounts at least, predate Cesare Borgia.1 Nietzsche is not the only figure to have attempted to write the history of the self. Max Weber and Norbert Elias immediately come to mind.2 More recently, Charles Taylor has historicized modern Western identity (calling it “a (...) function of a historically limited mode of self-interpretation … which had a beginning in time and space and may have an…. (shrink)

This article introduces the special section on the contribution of Jack Goody, which focuses on The Theft of History (2006). Goody attacks the notion of a radical division between Europe and Asia, which has become built into the commonsense academic wisdom and categorical apparatus of the social sciences and humanities. Eurocentrism is a constant target as he scrutinizes and finds wanting the claims of the West to have invented modern science, cultural renaissances, the free city, capitalism, democracy, love and secularism. (...) Goody’s approach favours a dynamic long-term basis for comparisons between societies and focuses on the exchange of information and goods across Eurasia to argue that the comparative advantage one society gains has been only temporary, swinging between different parts of Eurasia a number of times over the millennia. Goody suggests that China developed an active mercantile urban culture before Europe. Cities and towns with their mixture of luxury and learning, should not be seen as inevitably subordinate to centralized power structures in both eastern and western Eurasia. Goody criticizes the theoretical assumptions and the handling of evidence of Perry Anderson, Fernand Braudel, Norbert Elias, Moses Finlay, David Landes, Karl Marx, Joseph Needham, Immanuel Wallerstein and Max Weber. His concern is that the master categories of world history, such as antiquity, feudalism and capitalism, have been developed against a background of the particular European trajectory, then projected onto the world at large. Goody remains sceptical, not just about eurocentrism, but also the additional danger of being eurocentric about ethnocentricity, which he regards as a trap that postcolonialism and postmodernism frequently fall into. (shrink)

This article presents the results of an empirical study of the “sportification” of amateur-level competitive computer gaming. How do amateur players, who are unlikely to become professional esports players, turn what is considered to be enjoyable entertainment into a collective activity that demonstrates traits traditionally associated with professional sports, such as self-discipline, a focus on achieving results and overcoming personal limitations? Ethnographic research, consisting of in-depth interviews and participant observations, was conducted in the last quarter of 2019 based on a (...) series of tournaments (Rocket League, Counter-Strike: Global Offensive, League of Legends, and Rainbow Six Siege) managed by a student esports club of a Moscow-based university. Such clubs combine different levels of esports practice: players who consider themselves amateurs who attend tournaments “for fun”, players seeking professionalization and who have already received the first modest revenue from their activity, as well as players who achieved the status of a cyberathlete through membership in one of the university teams. Thus, student esports represents an ideal environment for exploring the dynamics of changes in the meanings that players put into their activity, as well as for finding elements holding to­gether what could be called “esports culture”. The analysis conducted in the present article is based not so much on the interpretations of the phe­nomenon of esports that exists in the field of game studies, as on two clas­sical sociological traditions: the writings of Erving Goffman and Howard Becker, on the one hand, and those of Max Weber and Norbert Elias on the other. As a result, the process of the “sportification” of the amateur practice of competitive computer games is presented in the article as a change in the actors’ level of reflexivity: towards the game, towards themselves during play, and towards the world around the game, occurring as they move through the stages of the “career of a competitive player”. ­. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:DESIRE, TECHNOLOGY, AND POLITICS Pieter Tijmes University ofTwente This essay examines the relationship between desire, technology, and politics in three stages. First, I discuss modernity as a deviation from the general human way of life. By that I mean the general life pattern of human beings since "the foundation of the world," since the emergence of human culture. The expression designates the traditional pattern of subsistence economy. This general (...) pattern is contrasted with modern life as of the sixteenth-century in the West, from which time capitalism governs habits of accumulation and spending that we take to be "natural." But it is in fact exceptional when seen from a larger historical perspective. In the wake of René Girard and in particular Paul Dumouchel, modernity is to be interpreted as the realm of scarcity which is the result of a new way of dealing with mimetic desire. Second, this theory of scarcity is connected with Albert Borgmann's device paradigm of technology which is shown to fit the paradigm of scarcity perfectly. According to Borgmann technology is a matter of devices that procure commodities. In modern ideology technology turns out to be the ally against scarcity. Third, this pattern of the device paradigm is recognized in all our societal and political processes. In this context political problems are solved along the lines of the device paradigm. The consequence is that political ideas and ideals have been eroded. I. Traditional and Modern Society The human way of life that has emerged in the West since the Middle Ages is a new phenomenon in history. One could even argue that modernity as the new life pattern is a deviation from the general human way of life. Nearly everybody agrees on the difference, but there is no unanimity about the nature of the difference between traditional and specific modern 86Pieter Tijimes patterns. A host of interpreters, Karl Marx, Georg Tönnies, Max Weber, Norbert Elias—to mention only a few Germans—have commented on the transition from what I am calling the general way of life to modernity as a kind of deviation. In the wake of René Girard and Paul Dumouchel I would characterize modernity as a different way of dealing with the problem of mimetic desire as the basic form of human behavior. By mimetic desire I mean that people do not cherish authentic desires, but take their desires from others. They imitate others in their desiring. It is the other who tells them what is desirable. This theory of mimetic desire is at bottom a theory of conflict, because conflicts arise from the situation where one desires what another also desires, with the result that the two desires clash with each other over the same object. The norm in traditional cultures is to restrict mimetic desire by various taboos, rites, etc. It is specifically modern to set it loose, with consequences I shall examine herein. Let me formulate this theory in another way: we are not born with fixed ideas, wishes, desires, but we learn them from the social and cultural environment we were dependent upon. Our parents were the first significant others. We learned to look at the world through their eyes. To us reality looked as they saw it. They provided us with their frame of reference to interpret it. This social and cultural learning process is of eminent importance for how and what we think, want or feel. What we found after our birth became our point of departure and was considered as "normal." In this sense, children are the most adapted beings. They will only speak the language they hear, although they have an innate ability for every possible language. Thus we desire in terms of the desires we meet in our environment. We do not start life with a fixed identity, but identity is the result of a learning process that goes on through our whole life. On the one hand, mimesis opens up our possibility of relationships with our fellow men and the world, and on the other hand, mimesis can also be an invasion route for all sorts of entanglements, conflicts and rivalries. How to deal with mimetic desire is a cultural problem. In... (shrink)

Introduction -- The classical theories -- Emile Durkheim -- Talcott Parsons and structural functionalism -- Karl Marx and marxism -- Max Weber -- The successors -- Norbert Elias -- Critical theory, the Frankfurt school and Jurgen Habermas -- Herbert Blumer and symbolic interactionism -- Michel Foucault -- Pierre Bourdieu -- The present -- The latest modern age -- Modernisation theory -- Conclusions.

Prioritarianism can usefully be seen as a corrective to both egalitarianism and utilitarianism. It allegedly corrects for egalitarianism insofar as it tends toward equality but seems immune to the Leveling Down Objection. It allegedly corrects for utilitarianism insofar as it emphasizes improving peoples' lives but is distribution-sensitive, favoring benefiting those who are worse off over those who are better off, other things equal. The best way to understand the view and assess its prospects is to see whether on closer examination (...) it can indeed avoid the pitfalls of the two more traditional views it might replace. What emerges from such a closer examination is that prioritarianism must be very carefully specified to avoid the Leveling Down Objection. More significantly, to clearly avoid problems associated with utilitarianism, prioritarianism must be formulated in deontic rather than telic terms. It is not clear, however, that such a deontic prioritarianism has any advantages over deontic egalitarianism. (shrink)

If the problem of the origin of life is conceptualized as a process of emergence of biochemistry from proto-biochemistry, which in turn emerged from the organic chemistry and geochemistry of primitive earth, then the resources of the new sciences of complex systems dynamics can provide a more robust conceptual framework within which to explore the possible pathways of chemical complexification leading to living systems and biosemiosis. In such a view the emergence of life, and concomitantly of natural selection and biosemiosis, (...) is the result of deep natural laws (the outlines of which we are only beginning to perceive) and reflects a degree of holism in those systems that led to life. Further, such an approach may lead to the development of a more general theory of biology and of natural organization, one informed by semiotic concepts. (shrink)

Nicht wenige Autoren in der politischen Ideengeschichte sind der Überzeugung, dass die Grundpfeiler des modernen Rechts- und Verfassungsdenkens nicht als das Erbe oder die kontinuierliche Weiterentwicklung der aristotelischen Tradition zu betrachten sind, sondern als Neuerungen, die sich gerade dem radikalen Bruch mit ihr verdanken. Die entscheidende Demarkationslinie zwischen antikem und modernem politischem Denken verlaufe dabei entlang der Idee der natürlichen Rechte des Individuums: Erst die politische Philosophie der Neuzeit und die auf ihr fußende Verfassungswirklichkeit verhelfe dem Menschen zu seinen ihm (...) angeborenen und unveräußerlichen Rechten. Die vorliegende Interpretation der aristotelischen Politik zeigt, dass das Kernanliegen der politischen Moderne, die Begründung und Durchsetzung der natürlichen Rechte des Individuums, jedoch als die Fortschreibung und Ausformulierung eines Grundgedankens von Aristoteles' politischer Philosophie begriffen werden sollte, nicht als radikaler Bruch mit ihr. (shrink)

Wollen (Libertarianism and conjoined twins) argues that libertarianism premised on absolute property rights founders where physical boundaries between two persons cannot be discerned, as is the case with conjoined twins. In this rejoinder, we make a three-pronged argument against Wollen’s claim. First, it is demonstrated that even if conjoined twins really do not hold self-ownership rights against one another, they still have one bodily ownership right against the rest of the world. Second, two alternative resolutions of Wollen’s hypothetical dispute between (...) conjoined twins that derive from two different versions of libertarianism are set forth. Third, it is shown that the quandaries engendered by the existence of conjoined twins not only are not specific for libertarianism but there also are political philosophies to which conjoined twins pose even greater a challenge. (shrink)

Let us show how property is grasped as an institutional fact. If Jones steals a computer, he does not own it in the sense of property, but only exercises control towards it. If he buys the computer, he controls it too, and moreover owns it in the sense of property. In other words, simply exercising control towards something is a brute fact. This control counts asproperty only in a certain context: the computer counts as Jones’s property only if he got (...) it through a licit transfer. This is why property is not a brute fact, and is therefore an institutional fact. The same kind of reasoning applies to privacy. When a personal information P about Jones is openly diffused, it seems that P becomes public. From this point of view, a violation of privacy equates to a publication. The problem about this account is the following: who would call “publication of a book” the hacking of it on its author’s computer? No one, because the word “publication” is an institutional word that only refers to a licit diffusion. Considering this answer, we may conclude as follows: if the diffusion of P is illicit, P still countsas private, even if everyone knows about it. If that conclusion is true, privacy is an institutional fact. (shrink)

A moral kantiana recebe de Hegel a crítica de se constituir um "vazio formalismo', onde o Imperativo Categórico não passa de uma 'indeterminação abstrata'. O debate entre os dois autores pretende recolocar os objetivos fundamentais de cada um e demonstrar a necessidade de sua complementariedade no que se refere a uma avaliação global do agir humano do ponto de vista moral.

Applying Weglorz' mode s of set theory without the axiom of choice, we investigate Arrow-type social we fare functions for infinite societies with restricted coalition algebras. We show that there is a reasonable, nondictatorial social welfare function satisfying “finite discrimination”, if and only if in Weglorz' mode there is a free ultrafilter on a set representing the individuals.

Despite the recent wave of scholarship on intersectionality, as well as a surge in feminist scholarship on Islam in German feminist studies, feminist research has yet to adequately engage with the role of religion in intersectionality. In this article the author draws on the work of the Aktionsbündnis muslimischer Frauen in Germany to explore the possibility for incorporating religion and faith into intersectional frameworks, which requires attention to women of color theorizing in German feminisms, recognition of ways in which religions (...) and forms of secularism have been racialized, and recognition of affective attachment to faith. (shrink)

This article argues for a definition of public philosophy inspired by John Dewey’s understanding of the “supreme intellectual obligation.” The first section examines five strong reasons why more public philosophy is needed and why the growing movement in public philosophy should be encouraged. The second section begins with a review of common understandings of public philosophy as well as some initial challenges that call for widening our conception of the practice. Then, it applies Dewey’s argument in “The Supreme Intellectual Obligation” (...) to public philosophy, which must not be seen simply as a one-way street from intellectuals to the masses but, rather, as the task of fostering the scientific attitude and intellectual habits of mind in all citizens. (shrink)

This article is about François Jullien and a controversy that arose over the publication of a pamphlet by Jean François Billeter entitled Against François Jullien, replied by Jullien in a volume subtitled Reply to *** and followed by collections of essays by French intellectuals—one of them entitled For Jullien. The controversy assumed a weight that went beyond Jullien and the French debate to the heart of sinology and also of philosophy. The question, what and where China is philosophically speaking, is (...) discussed with regard to the role of context, the notion of heterotopy, and the political side of talk about China. (shrink)

Traditional models of mathematical proof describe proofs as sequences of assertion where each assertion is a claim about mathematical objects. However, Tanswell observed that in practice, many proofs do not follow these models. Proofs often contain imperatives, and other instructions for the reader to perform mathematical actions. The purpose of this paper is to examine the role of instructions in proofs by systematically analyzing how instructions are used in Kunen’s Set theory: An introduction to independence proofs, a widely used graduate (...) text in set theory. I use Kunen’s text to describe how instructions and constructions in proof work in mathematical practice and explore epistemic consequences of how proofs are read and understood. (shrink)

Open peer commentary on the target article “From Objects to Processes: A Proposal to Rewrite Radical Constructivism” by Siegfried J. Schmidt. Upshot: This commentary asks if Schmidt’s latest process-orientated philosophy is based on a vicious infinite regress argument. The commentator uses recent literature on the distinction of vicious and benign infinite regresses (from Claude Gratton and Nicholas Rescher) and tries to show that – taken verbatim – there is a serious logical problem in Schmidt’s argumentation.

O artigo tem por objetivo investigar a particular relação que se estabelece entre a temática do início da filosofia – que é de extrema importância para toda a “escola fenomenológica de Freiburg” – e a concepção da essência da filosofia tal como desenvolvida especificamente no pensamento de Martin Heidegger e Eugen Fink. A partir da reinterpretação e radicalização operadas em relação à abordagem estabelecida pela fenomenologia husserliana, mostraremos como a figura de Husserl se impõe tanto como pano de fundo quanto (...) como alvo polêmico das reflexões de Heidegger e Fink. Assim, se o primeiro desenvolve uma concepção da filosofia como práxis radical de um “outro” pensamento, que procede por tentativas e experimentações, o segundo transforma a fenomenologia husserliana no sentido de uma filosofia da liberdade. (shrink)