By Harvie Ferguson
This cutting edge and thought-provoking e-book 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 worry in 20th century sociology with questions of contemporary adventure. Phenomenology and sociology come jointly as 'ethnographies of the present'. As such, they become independent from of the self-imposed barriers of every to set up a brand new, severe knowing of latest existence. by means of analyzing phenomenology sociologically and sociology phenomenologically, this publication reconstructs a phenomenological sociology of contemporary event.
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Additional info for Phenomenological Sociology: Experience and Insight in Modern Society (Published in association with Theory, Culture & Society)
Example text
The monstrous jostled the exquisite and the rare; anything ‘subverting or straddling the boundaries of familiar categories’ qualified for inclusion (Daston and Park 1998, 272). Soon ‘only the unique would suffice, the idiosyncratic pushed to the point of incongruity’ (Mauriès 2002, 73). The abundance and variety of strange objects, each in their own way peculiar, were drawn together as the contents of an enclosed and secret world; a laboratory for the virtuoso of ‘preternatural philosophy’ and the aristocratic connoisseur ‘so familiar with a multiplicity of extraordinary phenomena that he knew which truly deserved his amazement’ (Daston and Park 1998, 167).
Qxd 2/15/2006 5:24 PM Page 20 Explications manifestation, or breaking through, of the divine: ‘The man of early times met the unplanned, unexpected events which transformed the historical situation of his community at a single stroke with a fundamental stirring of all the elements in his being … The historical wonder is no mere interpretation; it is something actually seen’ (Buber 1946, 14). This wonder is captured and sustained in the early saga, the rhythmical form in which is preserved the ‘memory of the awe-inspiring Things that had come alive’.
In a determined fashion phenomenology begins by eschewing all those categorical distinctions through which philosophy had previously sought to grasp reality. Radical dualism had characterized western thought since its inception in the ancient world. The very notion of the logos seems to require a division between, on the one hand, the changing, unpredictable, ambiguous, and opaque world of human experience and, on the other, a domain of reality that is permanent, well ordered, and transparent. But, in positing such a rationally comprehensible and internally consistent domain, the world of experience is devalued.