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Liberation and limitation: Emancipatory politics, socio-ecological transformation and the grammar of the autocratic-authoritarian turn 解放与限制:解放政治、社会生态转型与专制专制转向的语法
IF 2.1 1区 社会学 Q2 SOCIOLOGY Pub Date : 2021-06-29 DOI: 10.1177/13684310211027088
Ingolfur Blühdorn
Despite decades of emancipatory mobilization, there is no realistic prospect for any profound socio-ecological transformation of contemporary consumer societies. Instead, social inequality and ecological destruction are on the rise and an autocratic-authoritarian turn is reshaping even the most established liberal democracies. In explaining these phenomena, the struggle for autonomy and emancipation is an important parameter that has not received sufficient attention so far. This article investigates these phenomena through the lens of the dialectic of emancipation – a concept that I have suggested elsewhere and that I here further elaborate, placing particular emphasis on the relationship between the rule-transgressing and the rule-setting capacities of the emancipatory project. The article specifies constitutive dimensions of the emancipatory project, explores their ongoing reinterpretation and reconfiguration and thus explains how the emancipatory logic itself has come to obstruct the socio-ecological transformation and to nurture new forms of authoritarian governance.
尽管进行了几十年的解放运动,但当代消费社会的任何深刻的社会生态转型都没有现实的前景。相反,社会不平等和生态破坏正在加剧,甚至连最成熟的自由民主国家也在从独裁转向威权。在解释这些现象时,争取自治和解放的斗争是一个重要的参数,但迄今为止还没有得到足够的重视。本文通过解放辩证法的视角来研究这些现象——这是我在其他地方提出的一个概念,我在这里进一步阐述,特别强调解放项目中违反规则和制定规则的能力之间的关系。本文详细说明了解放计划的构成维度,探讨了它们正在进行的重新解释和重新配置,从而解释了解放逻辑本身是如何阻碍社会生态转型并培育新形式的威权治理的。
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引用次数: 6
The anti-authoritarian revolt: Right-wing populism as self-empowerment? 反独裁的反抗:右翼民粹主义是自我赋权吗?
IF 2.1 1区 社会学 Q2 SOCIOLOGY Pub Date : 2021-06-24 DOI: 10.1177/13684310211027113
Torben Lütjen
Right-wing populism and authoritarianism are often thought to be closely linked to each other: conceptually, ideologically, historically. This article challenges that assumption by reinterpreting right-wing populism as an essentially anti-authoritarian movement. Right-wing populism diverges from the clearly authoritarian movements of the past, such as classic conservatism and fascism, in at least two important ways: first, it follows a distinctive epistemology with a different idea what constitutes the truth and who has access to it. Second, populism has a peculiar understanding of the ultimate source of political authority and the function of political leadership. My article shows how right-wing populists pursue a project of self-empowerment and appropriate notions of emancipation and autonomy for their own narrative.
右翼民粹主义和威权主义通常被认为在概念上、意识形态上和历史上彼此密切相关。本文通过将右翼民粹主义重新解读为本质上的反威权运动,挑战了这一假设。右翼民粹主义与过去明显的威权主义运动,如经典保守主义和法西斯主义,至少在两个重要方面有所不同:首先,它遵循一种独特的认识论,对什么构成真理以及谁有权获得真理有不同的看法。其次,民粹主义对政治权威的最终来源和政治领导的功能有着独特的理解。我的文章展示了右翼民粹主义者如何为自己的叙事追求自我赋权和适当的解放和自治概念。
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引用次数: 10
Articulate the missing: The role of religion in political modernity 阐明缺失:宗教在政治现代性中的作用
IF 2.1 1区 社会学 Q2 SOCIOLOGY Pub Date : 2021-06-16 DOI: 10.1177/13684310211024544
Stella Casola
In this article, I argue that Habermas’s genealogical approach to modern reason and methodological agnosticism can lead us to a better understanding of the role of religion in our societies. I underline the relevance of Habermas’s awareness that ‘something is missing’ when we take faith out of modernity and consider the truths of philosophical reason to be infallible. Habermas succeeds in highlighting the complexity of the modern relationship between the religious and the secular domains, a relationship that is not merely epistemic, but also embodied in various practical relationships between religious and secular citizens. On this basis, and in the light of Habermas’s idea of modernity as an unfinished project, I argue that religion can be interpreted as a dimension allied to political modernity and democracy as well.
在这篇文章中,我认为哈贝马斯对现代理性和方法论不可知论的系谱方法可以让我们更好地理解宗教在我们社会中的作用。我强调了哈贝马斯意识到的相关性,即当我们将信仰从现代性中剔除,并认为哲学理性的真理是绝对正确的时,“有些东西缺失了”。哈贝马斯成功地突出了宗教和世俗领域之间现代关系的复杂性,这种关系不仅是认识论的,而且体现在宗教和世俗公民之间的各种实践关系中。在此基础上,结合哈贝马斯关于现代性是一个未完成的工程的观点,我认为宗教也可以被解释为与政治现代性和民主相结合的维度。
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引用次数: 2
Death and the form of life 死亡和生命的形式
IF 2.1 1区 社会学 Q2 SOCIOLOGY Pub Date : 2021-06-16 DOI: 10.1177/13684310211024534
F. Bowring
This article explores the relevance of death to the value of life. After a preliminary discussion of the human experience of mortality, I consider Heidegger’s argument that death is a condition of authenticity, Sartre’s claim that death is an externality that is irrelevant because it cannot be lived and Simmel’s theory that death is a boundary that is transcended by life. While all theories have their merits, I suggest that Simmel’s approach, which articulates well with Levinas’s ethical critique of Heidegger, offers important insight into our responsibility for other people and for the survival of other forms of life.
这篇文章探讨了死亡与生命价值的相关性。在初步讨论了人类对死亡的体验之后,我考虑了海德格尔关于死亡是真实性条件的论点,萨特关于死亡是无关紧要的外部性的主张,因为它不能活下去,以及齐美尔关于死亡是被生命超越的边界的理论。虽然所有理论都有其优点,但我认为齐美尔的方法与列维纳斯对海德格尔的伦理批判很好地结合在一起,为我们对他人的责任和其他形式的生命的生存提供了重要的见解。
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引用次数: 0
Capitalism and alienation: Towards a Marxist theory of alienation for the 21st century 资本主义与异化:面向21世纪的马克思主义异化理论
IF 2.1 1区 社会学 Q2 SOCIOLOGY Pub Date : 2021-06-10 DOI: 10.1177/13684310211021579
Emil Øversveen
Alienation is among the most influential terms in Marxist theory, but also one of the most ambiguous and controversial. Unlike previous literature, which has tended to focus on Marx’ early philosophical writings, this offers a novel reinterpretation of the theory of alienation found in Marx’s later works. Rather than conceiving alienation as a subjective experience or an inherent feature of social organization, I contend that alienation in the Marxist sense can be understood as an objective process arising from the appropriation of the results of production and their transformation into capital. This interpretation resolves the main theoretical problems conventionally associated with alienation theory, for example the tendency towards essentialism and moral paternalism. In particular, a Marxist theory of alienation explains the paradox of social power and isolation that characterizes contemporary capitalist societies, in which feelings of powerlessness and loneliness are intensified despite objective increases in humanity’s social power and interdependence.
异化是马克思主义理论中最具影响力的术语之一,但也是最模棱两可和最具争议的术语之一。与以往的文献不同,这些文献倾向于关注马克思早期的哲学著作,本书对马克思后期作品中的异化理论进行了新颖的重新解释。我不认为异化是一种主观体验或社会组织的固有特征,而是认为马克思主义意义上的异化可以理解为生产结果的占有及其向资本的转化所产生的客观过程。这种解释解决了传统上与异化理论相关的主要理论问题,例如本质主义和道德家长式主义的倾向。特别是,马克思主义的异化理论解释了社会权力和孤立的悖论,这是当代资本主义社会的特征,在这种社会中,尽管人类的社会权力和相互依存在客观上有所增加,但无力感和孤独感却在加剧。
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引用次数: 22
No such thing as sociological excuses? Performativity, rationality and social scientific expertise in late liberalism 没有社会学上的借口?晚期自由主义的表演性、理性与社会科学专长
IF 2.1 1区 社会学 Q2 SOCIOLOGY Pub Date : 2021-05-31 DOI: 10.1177/13684310211018939
J. Bacevic
This article examines a frequent assumption of sociological accounts of knowledge: the idea that knowledge acts. The performativity of knowledge claims is here analysed through the prism of ‘sociological excuses’: the idea that sociological explanations can act as ‘excuses’ for otherwise unacceptable behaviour. The article builds on Austin’s distinction between illocutionary and perlocutionary effects to discuss the relationship between sociological explanation, sociological justification and sociological critique. It argues that understanding how (and if) sociological explanations can act requires paying attention to social and political conditions of performativity and their transformation in late liberalism.
本文考察了社会学对知识解释的一个常见假设:知识起作用的观念。这里通过“社会学借口”的棱镜来分析知识主张的表现:社会学解释可以作为其他不可接受行为的“借口”。本文以奥斯汀对言外效应和言外效应的区分为基础,探讨社会学解释、社会学辩护和社会学批判之间的关系。它认为,理解社会学解释如何(以及是否)能够起作用,需要关注表演性的社会和政治条件及其在后期自由主义中的转变。
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引用次数: 0
Body pedagogics, culture and the transactional case of Vélo worlds 身体教育学,文化和vsamlo世界的交易案例
IF 2.1 1区 社会学 Q2 SOCIOLOGY Pub Date : 2021-04-27 DOI: 10.1177/1368431021996642
C. Shilling
During the past two decades, there has been a significant growth of sociological studies into the ‘body pedagogics’ of cultural transmission, reproduction and change. Rejecting the tendency to over-valorise cognitive information, these investigations have explored the importance of corporeal capacities, habits and techniques in the processes associated with belonging to specific ‘ways of life’. Focused on practical issues associated with ‘knowing how’ to operate within specific cultures, however, body pedagogic analyses have been less effective at accounting for the incarnation of cultural values. Addressing this limitation, with reference to the radically diverse norms involved historically and contemporarily in ‘vélo worlds’, I develop Dewey’s pragmatist transactionalism by arguing that the social, material and intellectual processes involved in learning physical techniques inevitably entail a concurrent entanglement with, and development of, values.
在过去的二十年里,对文化传播、复制和变化的“身体教育学”的社会学研究有了显著的增长。这些调查拒绝了过度重视认知信息的倾向,探索了与属于特定“生活方式”相关的过程中身体能力、习惯和技术的重要性。然而,专注于与“知道如何”在特定文化中运作相关的实际问题,身体教育学分析在解释文化价值观的化身方面效果较差。为了解决这一限制,我参考了历史上和当代在“v薪金世界”中涉及的根本不同的规范,通过论证学习物理技术所涉及的社会、物质和智力过程不可避免地需要与价值观的并发纠缠和发展,发展了杜威的实用主义交易主义。
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引用次数: 9
Post-work society as an oxymoron: Why we cannot, and should not, wish work away 作为矛盾修辞法的后工作社会:为什么我们不能也不应该希望工作消失
IF 2.1 1区 社会学 Q2 SOCIOLOGY Pub Date : 2021-04-27 DOI: 10.1177/13684310211012169
Jean-Philippe Deranty
In recent years, theorists have contended that we should move to a mode of social organisation where work and the values attached to it are no longer central, a ‘post-work society’. For these theorists, the modern ideology of work is intrinsically unjust, even irrational and no longer suited to the challenges of our time. The article presents an alternative response to the problems of work and employment. Rather than moving to a ‘post-work’ society, the article argues that we should transform the world of work, precisely by keeping in view why working is important to individuals and the community. In fact, it is not realistic to believe that human societies could ever do without work. Because human societies are by necessity work societies, and work, if organised correctly, entails many goods, we cannot really, and we should not, wish work away.
近年来,理论家们主张,我们应该转向一种社会组织模式,在这种模式下,工作和与之相关的价值观不再是核心,这是一个“后工作社会”。对于这些理论家来说,现代的工作意识形态本质上是不公正的,甚至是非理性的,不再适合我们这个时代的挑战。这篇文章提出了对工作和就业问题的另一种回应。这篇文章认为,我们应该改变工作的世界,而不是进入“后工作”社会,确切地说,就是要认识到为什么工作对个人和社会都很重要。事实上,认为人类社会可以没有工作是不现实的。因为人类社会必然是劳动社会,而工作如果组织得当,会带来许多好处,我们不能、也不应该真的希望工作消失。
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引用次数: 9
For a translational sociology: Illuminating translation in society, theory and research 翻译社会学:对翻译的社会、理论和研究的启示
IF 2.1 1区 社会学 Q2 SOCIOLOGY Pub Date : 2021-03-26 DOI: 10.1177/13684310211002132
Esperança Bielsa
This article argues for a non-reductive approach to translation as a basic social process that shapes both the world that sociologists study and the sociological endeavour itself. It starts by referring to accounts from the sociology of translation and translation studies, which have problematized simplistic views of processes of cultural globalization. From this point of view, translation can offer an approach to contemporary interconnectedness that escapes from both methodological nationalism and what can be designated as the monolingual vision, providing substantive perspectives on the proliferation of contact zones or borderlands in a diversity of domains. The article centrally argues for a sociological perspective that examines not just the circulation of meaning but translation as a process of linguistic transformation that is necessarily embodied in words. Only if this more material aspect of translation is attended to can the nature of translation as an ordinary social process be fully grasped and its intervention in meaning-making activities explored. This has far-ranging implications for any reflexive account of the production of sociological works and interpretations.
本文主张将翻译作为一个基本的社会过程,采用非还原的方法来塑造社会学家研究的世界和社会学努力本身。它首先参考了翻译社会学和翻译研究的观点,这些观点对文化全球化过程的简单化观点提出了问题。从这个角度来看,翻译可以提供一种摆脱方法论民族主义和单语愿景的当代相互联系的方法,为接触区或边界在不同领域的扩散提供实质性的视角。这篇文章集中论证了一个社会学视角,该视角不仅考察意义的循环,而且考察翻译作为一个语言转换过程,必然体现在词语中。只有注意到翻译的这一更物质的方面,才能充分理解翻译作为一个普通社会过程的本质,并探索其对意义创造活动的干预。这对任何对社会学作品和解释的生产的反射性描述都有着深远的影响。
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引用次数: 4
The philosopher as engaged citizen: Habermas on the role of the public intellectual in the modern democratic public sphere 作为参与公民的哲学家:哈贝马斯论公共知识分子在现代民主公共领域中的作用
IF 2.1 1区 社会学 Q2 SOCIOLOGY Pub Date : 2021-03-24 DOI: 10.1177/13684310211003192
Peter J. Verovšek
Realists and supporters of ‘democratic underlabouring’ have recently challenged the traditional separation between political theory and practice. Although both attack Jürgen Habermas for being an idealist whose philosophy is too removed from politics, I argue that this interpretation is inaccurate. While Habermas’s social and political theory is indeed oriented to truth and understanding, he has sought realize his communicative conception of democracy by increasing the quality of political debate as a public intellectual. Building on his approach, I argue that giving the theorist a direct role in public policy undermines theory as an enterprise oriented towards truth while overlooking the contingency, participatory nature and complicated internal logics of social and political practice. My basic thesis is that Habermas’s understanding of the relationship between theory and practice overcomes these difficulties by providing an account of theory that is independent but simultaneously also allows philosophers to participate in politics as public intellectuals.
现实主义者和“民主基础”的支持者最近挑战了政治理论和实践之间的传统分离。尽管两人都抨击于尔根·哈贝马斯是一个理想主义者,他的哲学太脱离政治,但我认为这种解释是不准确的。虽然哈贝马斯的社会政治理论确实是以真理和理解为导向的,但作为一名公共知识分子,他试图通过提高政治辩论的质量来实现自己的民主交际观。在他的方法的基础上,我认为赋予理论家在公共政策中的直接作用会破坏理论作为一个面向真理的企业,同时忽视社会和政治实践的偶然性、参与性和复杂的内部逻辑。我的基本论点是,哈贝马斯对理论与实践之间关系的理解克服了这些困难,提供了一种独立的理论解释,同时也允许哲学家作为公共知识分子参与政治。
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引用次数: 6
期刊
European Journal of Social Theory
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