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The author or concept searched is found in the following 4 entries.
| Disputed term/author/ism | Author |
Entry |
Reference |
|---|---|---|---|
| Community | Habermas | Habermas IV 211 Community/social community/Talcott Parsons/Habermas: in the tradition dating back to Durkheim, social theory is based on a concept of the lifeworld shortened to the aspect of social integration. Parsons chooses the term "social community" for this; by this he means the lifeworld of a socially integrated group. It forms the core of every society, whereby "society" is understood as the structural component, which defines by legitimately orderly interpersonal... Habermas IV 212 ...relationships the status, i.e. the rights and duties of group members, culture and personality are merely presented as functional supplements to the "social community": culture provides society with values that can be institutionalized; and the socialized individuals contribute motivations that are appropriate to the standardized expectations of behavior. (MeadVsDurkheim, HabermasVsDurkheim). >Society, >Communicative action/Habermas, >Communication theory/Habermas, >Communication/Habermas, >Communicative practice/Habermas, >Communicative rationality/Habermas, >Culture, >Personality, >Interest. |
Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Culture | Parsons | Habermas IV 211 Culture/Talcott/Parsons/Habermas: in Durkheim's tradition, social theory is based on a concept of the lifeworld shortened to the aspect of social integration. Habermas IV 212 Culture and personality are merely presented as functional supplements to the "social community": culture provides society with values that can be institutionalized; and the socialized individuals contribute motivations that are appropriate to the standardized expectations of behavior. >MeadVsDurkheim, >HabermasVsDurkheim, >G.H. Mead, >E. Durkheim, Against this: Mead/Habermas: in the tradition based on Mead, social theory is based on a concept of the lifeworld that is shortened to the aspect of the socialization of individuals. Representatives of symbolic interactionism are: H. Blumer, A.M. Rose, A. Strauss or R. H. Turner. Habermas IV 354 Culture/Parsons/Habermas: In the later Parsons, culture is understood as a subsystem, that follows own Habermas IV 355 imperatives of conservation, which itself manages with scarce resources and that other subsystems "penetrate" only in the sense that systems that form environments for one another overlap in peripheral zones and can interlink with one another. >Cultural Values/Parsons. This methodological revision also means a break with what Parsons called "analytical realism". Habermas IV 426 Culture/Evolution/Parsons/Habermas: Parsons regards cultural development as an equivalent for changes in the genetic code. >Analogies. Selection/Parsons: for Parsons, the social implementation of the potential included in world views corresponds to selection from the field of cultural variants. >Worldviews. |
ParCh I Ch. Parsons Philosophy of Mathematics in the Twentieth Century: Selected Essays Cambridge 2014 ParTa I T. Parsons The Structure of Social Action, Vol. 1 1967 ParTe I Ter. Parsons Indeterminate Identity: Metaphysics and Semantics 2000 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Individuals | Durkheim | Habermas IV 91 Individual/Durkheim/Habermas: Durkheim thesis: The individual breaks down into two parts: a) a non-socialized part subject to self-interest and self-preservation imperatives and b) a moral part shaped by the group identity. (1) The division of the social universe into areas of the profane and the sacred is repeated psychologically in the contrast of body and soul or body and mind, in the antagonism of inclination and duty, sensuality and reason. HabermasVsDurkheim: here it becomes clearer than anywhere else how strongly Durkheim remains attached to the traditional philosophy of consciousness. He distinguishes between states of individual and collective consciousness, but both are considered states of consciousness of the individual. (2) Individual/Durkheim: owes its identity as a person exclusively to Habermas VI 92 the identification with or internalisation of characteristics of collective identity; personal identity is a reflection of collective identity. Durkheim: "So it is not true if we believe that the more individualistic we are, the more personal we are." (3) Habermas IV 93 MeadVsDurkheim: unlike Durkheim, Mead assumes that identity formation takes place via the medium of language communication. And since the subjectivity of one's own intentions escapes by no means from the desires and feelings, the instances of I and superego (in Mead "I" and "Me") must emerge from the same process of socialization. >Identity/Mead, I/Self/Mead, Individuation/Mead. 1. E. Durkheim, Les formes élementaires de la vie religieuse, Paris, 1968, German: Frankfurt 1981, p. 37. 2. E. Durkheim, Le dualisme de la nature humaine et ses conditions sociales, in: ders.La science sociale et l’action, (Ed) J. C. Filloux, Paris 1970, p. 330. 3. Durkheim (1981). p. 369. |
Durkheim I E. Durkheim The Rules of Sociological Method - French: Les Règles de la Méthode Sociologique, Paris 1895 German Edition: Die Regeln der soziologischen Methode Frankfurt/M. 1984 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
| Individuation | Mead | Habermas IV 93 Individuation/MeadVsDurkheim/Mead/Habermas: Mead thesis: the process of socialization is also a process of individuation. Mead justifies this with the diversity of position-bound perspectives that speakers and listeners take up. As a principle of individuation, Mead does not cite the body, but a perspective structure that is set with the communicative roles of the first, second and third person. "Me" stands for the view that ego offers an alter in an interaction when this ego makes a speech act offer. This view gains ego from himself in that he himself takes over alters perspective in speech acts. Habermas IV 94 N.B.: the actor is forced by the mere structure of linguistic intersubjectivity to be himself also in norm-compliant behavior. In communicative action, however it is guided by norms, nobody can be relieved of initiative in a very fundamental sense, nobody can hand over the initiative: "The "I" provides the feeling of freedom, the initiative".(1) >I, Ego, Self. >Self-identification, >Perspective. 1. G. H. Mead, Mind, Self and Society, ed. Ch. W. Morris, Chicago 1934, German Geist, Identität und Gesellschaft, Frankfurt, 1969, S. 221. |
Mead I George Herbert Mead Mind, Self, and Society from the Standpoint of a Social Behaviorist (Works of George Herbert Mead, Vol. 1), Chicago 1967 German Edition: Geist, Identität und Gesellschaft aus der Sicht des Sozialbehaviorismus Frankfurt 1973 Ha I J. Habermas Der philosophische Diskurs der Moderne Frankfurt 1988 Ha III Jürgen Habermas Theorie des kommunikativen Handelns Bd. I Frankfurt/M. 1981 Ha IV Jürgen Habermas Theorie des kommunikativen Handelns Bd. II Frankfurt/M. 1981 |
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