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  1. Reification and the Sociological Critique of Consciousness.Peter Berger & Stanley Pullberg - 1965 - History and Theory 4 (2):196-211.
    Society is a dialectical process: men produce society, which in turn produces them. Certain Marxist categories are especially useful for the sociology of knowledge, dealing with the relation between consciousness and society. Social structure is nothing but the result of human enterprise. Alienation-rupture between producer and product-leads to a false consciousness in neglecting the productive process. Reification, historically recurrent though not anthropologically necessary, while bestowing ontological status on social roles and institutions only sees society as producing men. Certain social conditions (...)
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  • Quasi-objects, Cult Objects and Fashion Objects.Bjørn Schiermer - 2011 - Theory, Culture and Society 28 (1):81-102.
    This article attempts to rehabilitate the concept of fetishism and to contribute to the debate on the social role of objects as well as to fashion theory. Extrapolating from Michel Serres’ theory of the quasi-objects, I distinguish two phenomenologies possessing almost opposite characteristics. These two phenomenologies are, so I argue, essential to quasi-object theory, yet largely ignored by Serres’ sociological interpreters. They correspond with the two different theories of fetishism found in Marx and Durkheim, respectively. In the second half of (...)
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  • Reification, Reanimation, and the American Uncanny.Bill Brown - 2006 - Critical Inquiry 32 (2):175.
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  • Science and the Modern World by Alfred North Whitehead. [REVIEW]William Curtis Swabey - 1926 - Philosophical Review 35 (3):272.
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  • Animism, fetishism, and objectivism as strategies for knowing (or not knowing) the world.Alf Hornborg - unknown
    Animistic or 'relational' ontologies encountered in non-Western settings pose a challenge to Western knowledge production, as they violate fundamentalassumptions of Cartesian science. Naturalscientists who have tried seriously to incorporate subject-subject relations into their intellectual practice have inexorably been relegated to the margins. Surrounded by philosophers and sociologists of science announcing the end of Cartesian objectivism, however,late modern or 'post-modern' anthropologists discussing animistic understandings of nature will be excused for taking them more seriously than their predecessors. It is incumbent on them (...)
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  • Rethinking reification.Hanna Fenichel Pitkin - 1987 - Theory and Society 16 (2):263-293.
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  • The Political Unconscious.Peter W. Lock & Fredric Jameson - 1981 - Substance 11 (2):73.
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  • The Status of the Object.Dick Pels, Kevin Hetherington & FrÈdÈric Vandenberghe - 2002 - Theory, Culture and Society 19 (5-6):1-21.
    In their substantive introduction, the editors first revisit two classical sites of controversy which have offered frameworks for theorizing the interplay between materiality and sociality: reification and fetishism. Obviously, these critical vocabularies emerge as crucial sites of perplexity as soon as the ontological boundary between subjects and objects is rendered equally problematic and fluid as the epistemological boundary between the imaginary and the real. A thumbnail sketch of the history of the two discursive traditions (from Marxism up to Actor Network (...)
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  • Making Sense of Reification: Alfred Schutz and Constructionist Theory.Burke C. Thomason - 1984 - Human Studies 7 (2):252-255.
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