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Switch to: References
Citations of:
Fate and Utopia in German Sociology, 1870-1923
Utopian Studies 2 (1):222-224 (1991)
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Weber’s improvised reply to Werner Sombart’s lecture on ‘Technology and Culture’, presented at the first meeting of the German Sociological Society in 1910, opens and closes with an appeal to uphold the principle of ‘value-freedom’ in academic discussions. Referring to the capitalist development of antiquity as an illustration, Weber argues for a factually precise conception of technology and against a Marxist definition in terms of economic causality or property relations. Turning to the influence of technology in the development of formal (...) |
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This article explores the neglected idea of fate in Simmel’s thought. It examines the specific definition of fate present in Simmel’s writings and the relation of this definition to tragic drama. The argument operates under the assumption that tragic drama represents the ‘natural habitat’ for the exploration and expression of the fate problematic. In this context, it is argued that Simmel’s rediscovery of the relevance of fate emphasizes the modernity of tragedy. The article explores Simmel’s translation of fate from drama (...) |
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The ArgumentDavid Bloor often wrote that Karl Mannheim had “stopped short” in his sociology of knowledge, lacking the nerve to consider the natural sciences sociologically. While this assessment runs counter to Mannheim's own work, which responded in quite specific ways both to an encroaching “modernity” and a looming fascism, Bloor's depiction becomes clearer when considered in the light of his principal introduction to Mannheim's work — a series of essays by Robert Merton. Bloor's reading and appropriation of Mannheim emerged from (...) |
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The relationship of Marxist thought to the phenomena of everyday life and utopia, both separately and in terms of their intersection, is a complex and often ambiguous one. In this article, I seek to trace some of the theoretical filiations of a critical Marxist approach to their convergence (as stemming mainly from a Central European tradition), in order to tease out some of the more significant ambivalences and semantic shifts involved in its theorization. This lineage originates in the work of (...) |
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Max Weber’s reply to Werner Sombart’s lecture on technology and culture, presented at the first meeting of the German Sociological Society held in Frankfurt in 1910, is discussed in terms of its conventional and improvised character as a distinctive mode of ‘sociological’ speech. Emphasis is placed on the specific rhetorical circumstances that gave rise to these remarks, especially with regard to Weber’s status as an authorized speaker at the meeting, and their formulation as a response to Marxist theories accepted or (...) |
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The underlying assumption of Lukács’ History and Class Consciousness is that “history” can be understood as a unified and meaningful meta-narrative, which can be read along the lines of a realist novel. Although the future is not guaranteed, the present contains “objective possibilities” which can be identified and realized through activist intervention in the world by those who are destined to “make” history, the proletariat. In the intervening century since the Russian Revolution, it has become impossible to read “history” as (...) |
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This article explores the much neglected work of the German philosopher and cultural theorist Hans Blumenberg, a figure still relatively little known in the Anglophone world. The thesis is defended that Blumenberg's conception of The Legitimacy of the Modern Age (1966) offers valuable resources for addressing some important questions about the philosophical self-understanding of the modern social sciences in relation to theological and religious sources of thought and language. The article begins with an assessment of the contemporary relevance of Blumenberg's (...) |
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This article examines recent scholarly work on boredom by drawing on Mikhail Bakhtin’s account of modernity, irony, and mass skepticism. In The Arcades Project, Walter Benjamin noted that, beginning in the 1840s, Western societies had been gripped by an “epidemic of boredom.” He was referring to a peculiarly modern form of mass boredom, associated with the “atrophy of experience” in a mechanized and urbanized social life—a boredom Elizabeth S. Goodstein has characterized as the “democratization of skepticism.” Although Bakhtin says little (...) |
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