By Peter Hamilton
The fundamental quandary of this examine is to provide, elucidate and examine the advancements that have characterised the sociology of data, and that have set for it the outlines of its significant problematics. Peter Hamilton examines the main special methods to the determinate dating among wisdom and social constitution. He considers the 3 major ‘pre-paradigms’ of the sociology of data in response to the paintings of Marx, Durkheim and Weber, and appears on the contribution of Scheler, Mannheim and phenomenological reports to this advanced box. He explores the highbrow context, rather that of Enlightenment philosophy, during which the issues considering generating a sociology of information first got here to mild. In end, the writer indicates an inclusive viewpoint for coming near near the problems posed in any try to describe and clarify family among wisdom and social structure.
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Additional resources for Knowledge and Social Structure: An Introduction to the Classical Argument in the Sociology of Knowledge
Example text
In March 1843 the Prussian government could not tolerate criticism any longer, and Marx was out of a job when the Rheinische 17 MARXISM I: HEGEL AND MARX Zeitung was suppressed. He moved to Paris to work with Arnold Ruge on his Deutsche-Jranzosische lahrbUcher: by this time he had almost broken with the Young Hegelians and was working on a critique of Hegel's political philosophy (the 'philosophy of Right'), in which he confiated humanism, communism and democracy. In France, Marx moved further towards communism, attending workers' meetings and eventually breaking with Ruge over his attitude towards socialism.
14 In fact, this universal nature of (ideal) human production allows man to produce to standards which do not relate solely to the physical needs of the species, but to extrinsic standards, (virtually to universal values) such as 'beauty'. The object of labour is thus 'the ... objectification of man's species-life', life in the sense not simply of human activity, but of human consciousness as well. In alienating man from nature, and man from his own self-consciousness, alienated labour thus externalizes and estranges the species from him and makes of it an abstraction.
In contradistinction to the idealist position, Marx maintains that the 'real life processes' are related reflexively to ideologies, that ideologies do not arise independently of men's existence and that this can be 'empirically verified' in that this approach starts from the premises of 'real men' and not their idealized self-consciousness. e. the structure of their social relations. Study of these 'real' bases of ideology, and of ideology itself must, it follows, be detached from philosophy-which idealizes them-and become a part of science.