By Harvie Ferguson
What's phenomenological sociology? Why is it major? This leading edge and thought-provoking booklet argues that phenomenology used to be the main major, wide-ranging and influential philosophy to emerge within the 20th century.
The social personality of phenomenology is explored in its relation to the worry in 20th century sociology with questions of contemporary event. Phenomenology and sociology come jointly as 'ethnographies of the present'. As such, they break away of the self-imposed obstacles of every to set up a brand new, severe knowing of up to date existence. through analyzing phenomenology sociologically and sociology phenomenologically, this booklet reconstructs a phenomenological sociology of recent experience.
Erudite and guaranteed, this e-book opens up a chain of recent questions for modern social thought that theorists and scholars of concept can ill-afford to disregard. The textual content incorporates a treasure trove of insights and propositions that would stimulate debate and learn in either sociology and philosophy.
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Additional info for Phenomenological Sociology: Experience and Insight in Modern Society
Qxd 2/15/2006 5:24 PM Page 22 Explications of itself in a novel way, crystallized in the sheer necessity of the world’s overpowering abundance of things. The pure materiality of modern life, to which we have become accustomed, and into which we were born as something ‘natural’, initially appeared as a shattering of all existing, including all modern, assumptions and conceptions about the world and its inherent possibilities. Exhibitions, of course, suffered the same fate as the early modern marvel; they became progressively less astonishing and, in the end, quite ordinary.
The self-consciousness of breaking with the past, with traditions, and inaugurating a new era of human history, meant that the world of sensuous appearances took on a new substantiality. Nature became a vast repository of objects, of things; self-sufficient material bodies that, because they could be seen and touched, were deemed to have a reality of their own. The historic abyss between God and His creation was reconfigured as the difference between humanity and nature. And in recognizing sensuous objects as fully real, humanity cut itself off from immediate participation in creation.
The plenitude of being that had hidden itself in the remoteness of things now flowed into and filled the phenomenal forms that previously had existed only to symbolize or signify an ineffable reality. The, superficially paradoxical, result was that the phenomenal, the very notion of which had implied simplicity and clarity, became veiled, contradictory and obscure. Like Cézanne’s apples, phenomena generally became heavy with reality. The work of the painter, as of the philosopher, is to lay bare the reality that now resides in phenomena themselves.