By Philip Walsh
Hannah Arendt is this day commonly appeared this present day as a political theorist, who sought to rescue politics from society, and political concept from the social sciences. yet this view has had the impact of distracting cognizance from lots of Arendt's most vital insights about the structure of society, and the importance of its 'science', sociology. Arendt Contra Sociology re-assesses the connection among Arendt's paintings and the theoretical foundations of sociology, bringing her insights to endure on a few key subject matters inside modern theoretical sociology. Re-reading Arendt's differences among labour, fabrication and motion as a idea of the elemental ontology of human societies, this booklet assesses her feedback of the tendency of many sociological paradigms to conflate the task of fabrication with that of motion. It re-examines Arendt's figuring out of important components of analysis inside modern theoretical sociology - together with the that means of energy, the trajectory of contemporary technological know-how, the increase of consumerism and the matter of reflexivity. This quantity deals a complete reconstruction of Arendt's suggestion, uncovering its refutation of, or latent contribution to, key sociological techniques. it will likely be of curiosity to sociologists, social and political theorists and philosophers of social technology.
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Extra info for Arendt Contra Sociology: Theory, Society and Its Science
But the Ancient and Medieval agora was a space where ‘the display of goods was accompanied by a display of their production’ (HC: 160). In this respect, it was a public sphere devoted to the activities only of homo faber, while the ‘household’ was the private institutional space of labour, and the polis the public space for action. The institutional differentiation of the modern world impacts the division between the public and the private sphere in complex ways, which are discussed in Chapter 2.
That is, action ‘happens’ in the ‘in-between space of human plurality’. Action seems to entail politics, and ‘the meaning of politics is freedom’ (PP: 108). I disentangle these cryptic statements in Chapters 2 and 3, but it is worth noting here that action and speech are to be distinguished from work insofar as they are pursued primarily for their own sake, and not for some further end. That is, the meaning of work is inherently tied to its outcome, while labour is bound to the biological conditions of human life.
She exposes assumptions within the discipline that would otherwise be hard to uncover. I do not propose that theoretical pluralism within sociology will be greater or lesser (or neither) as a result of incorporating her critique of sociology into the field. I propose only that sociological theory can learn something by confronting her criticisms head-on. Goals of the Book Almost all contemporary secondary literature on Hannah Arendt’s work comes from either philosophers or political theorists, and in recent years it has expanded rapidly, reflecting the widespread recognition of the depth and originality of her thinking.