By Nigel Pleasants
This ebook makes use of the philosophy of Wittgenstein as a viewpoint from which to problem the very notion of serious social conception, represented preeminently through Giddens, Habermas and Bhaskar. Renouncing the search for an alternate Wittgensteinian idea of social and political lifestyles, the writer exhibits that Wittgenstein however has massive importance for severe idea and perform
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Extra resources for Wittgenstein and the Idea of Critical Social Theory : Giddens, Habermas and Bhaskar
Example text
Whereas Winch is usually known for his antiexplanatory and anti-social-scientific doctrines, I will argue that his most significant and enduring legacy is the provision of (1) a set of abstract, universalistic, transcendental theoretical perspectives on the nature of individual action and social life per se; and (2) the ‘idea’ of such a perspective (this idea is not, as is invariably assumed, Wittgenstein’s). In terms of the distinction that I established in chapter 1, Winch’s attitude towards Wittgenstein’s philosophy is 32 WINCH, WITTGENSTEIN AND CRITICAL SOCIAL THEORY the one that regards it as a source of ‘ontological’ insight into the nature of certain phenomena.
It rather looks as though Rorty is saying that the essential purpose of language is creativity and expression— a straight swap for the old philosophical idea of ‘representation’. : 26). : 7). In short, Rorty has a comprehensive metaphysical, psychological, social and political world-view—an ‘ontological picture’—to commend, and this is symbiotically related to his conception of philosophy. Thus it is because there are no essences to or in the world that metaphysical philosophy is redundant. : 26).
III Winch’s theory of social ontology Winch is widely known amongst social theorists and social scientists for his attack on the ‘idea of a social science’, in particular his claim that social studies should seek a non-explanatory and a-critical mode of ‘hermeneutical’ understanding. Hence Winch is typically seen to be a relativist who is opposed to explanatory generalisation and systematic theory. Such a view is somewhat superficial and incomplete. As a corrective to this view, I contend that he is also a pioneering social theorist, and possibly the first to produce a theory of social ontology—in the modern transcendentalist and universalist sense, that is.