By Harvie Ferguson
What's phenomenological sociology? Why is it major? This cutting edge and thought-provoking publication argues that phenomenology was once 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 fear in 20th century sociology with questions of recent adventure. Phenomenology and sociology come jointly as 'ethnographies of the present'. As such, they cut loose of the self-imposed boundaries of every to set up a brand new, serious knowing of latest existence. by means of examining phenomenology sociologically and sociology phenomenologically, this ebook reconstructs a phenomenological sociology of recent experience.
Erudite and warranted, this ebook opens up a chain of latest questions for modern social conception that theorists and scholars of thought can ill-afford to disregard. The textual content features a treasure trove of insights and propositions that would stimulate debate and examine in either sociology and philosophy.
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Extra resources for Phenomenological Sociology: Experience and Insight in Modern Society
Example text
Indeed, every aspect and discrete entity within the natural world similarly bodied forth an image of this larger and more inclusive reality. The defiant act of self-assertion in which modernity commenced its troubled history had the immediate effect, not only of confining God to a remote and uninteresting region outside space, but also of disentangling the human from the natural. 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.
This had the awkward implication that they could not be thought at all. Noumena were not other objects of which we were temporarily ignorant and might some day come to know (although many read Kant to mean just that); they were radically beyond experience, in fact the ‘boundary concept’ of experience itself. One form of presence, however, was immediately knowable, and graspable in its fullness, namely the self-constituting activity of the human subject. The phenomenal form of selfhood, the self-aware human subject in which and before which all other phenomena made their appearance, was not itself an object.
Currents of muffled astonishment still run through the dull world of everyday experience and occasionally lighten its surface with flashes of glamour or excitement. But the world is irretrievably transformed. The phenomenal theatre of early modernity gives way to a general dynamism of phenomena; the exceptional becomes ordinary, and every engagement with reality is suffused with a uniform ‘coolness’. A phenomenon becomes unexceptional; it is simply anything of which we may become conscious or, more precisely, it is the consciousness of a particular something.
