By D. Studdert
Group is the darkish shadow of sociology - a subject matter round which sociologists constantly duck and dive. This e-book examines the explanations for this reticence via an exegesis of latest debates. also it makes use of the paintings of Hannah Arendt to suggest an alternate anti-mechanistic and anti-essentialist method of group and sociality; an process that not just strikes past Foucault and his oppositional paintings but in addition deals maybe the root for a unique method of politics.
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Extra info for Conceptualising Community: Beyond State and Individual
Naturally this process is irreversible: equally this irreversibility is built into the iron abstractions which impose themselves as necessities upon the social even as they destroy it. Other strands of Tonnies’s legacy will be encountered during our study of the contemporary debate. One is the notion that community is a historically specific social formation belonging to a particular time and a particular place (Giddens 1918; Bauman 2001). A formulation which allows sociologists to claim that what is taking place in the contemporary world, what surrounds them in their own life, is not and never can be ‘community’.
When comparing newer forms of social participation such as Greenpeace with more traditional, older style pre-sixties social institutions like the Moose lodges (Putnam 2000, p. 158), Putnam notes that it is hard not to prefer the latter, composed as they are of ‘real ties to real people – that is by Social Capital’ (ibid) over the direct mailing ‘single strand surf by interactions’ which he claims characterise modern communal bonding. 1 All of which, confirm the claims of some commentators (Edwards 2004) to identify a ‘Social Capital lost story’ (p.
The Social Science Approach 21 by now, Comte’s theological and sacred notion of society as an organism working and striving towards some duplication/replacement of god, not only manifests the entire Platonic history of western intellectual abstraction, it also conceals sociality in its face to face being-ness by making it subservient to precisely the sort of abstraction which not only fears the indeterminacy of sociality, but which seeks also to replace it with its ‘realist’ rhetoric (ibid). Comte therefore provides a bridge over which the general western philosophical tradition marches into the particular technical city of sociology.