By Greg Marc Nielsen
Greg M. Nielsen brings Mikhail Bakhtin's ethics and aesthetics right into a discussion with social concept that responds to the feel of ambivalence and uncertainty on the middle of contemporary societies. Nielsen situates a social conception among Bakhtin's norms of answerability and Jürgen Habermas's sociology, ethics, and discourse idea of democracy in a manner that emphasizes the inventive measurement in social motion with no lowering rationalization to the emotional and volitional impulse of the person or collective actor. a few of the classical assets that help this mediated place are traced to Alexander Vvedenskij's and Georg Simmel's reviews of Kant's ethics, Hermann Cohen's philosophy of fellowship, and Max Weber's and George Herbert Mead's theories of motion. within the shift from Bakhtin's concept of interpersonal family to a dialogic conception of societal occasions that defends the daring declare that legislations and politics shouldn't be thoroughly separated from the specificity of moral and cultural groups, a research of citizenship and nationwide identification is constructed.
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Extra info for The Norms of Answerability: Social Theory Between Bakhtin and Habermas
Example text
The complementary and contradictory elements between the two thinkers are situated philosophically and each of their theoretical logics is drawn out through the application of each approach to a Dostoevsky story from The Brothers Karamozov—a story about murder, guilt, confession, and community. In the last two chapters I leave the problem of defining the philosophical sources for Bakhtin’s approach and his dialogue with social theory in order to solve the problem of the shift from the microlevel toward an analysis of the political community.
His polemic is founded in a reductionist move that levels all approaches on the so-called soft side of sociology—including critical theory, hermeneutics, and especially aesthetic approaches—with the charge of relativism. A second limitation that immediately follows from this is that for postpositivism only traditions that can apply theory to empirical Theory on the Borders of Sociology 15 analysis need be taken seriously. The argument seeks to avoid subjectivist or ideological biases from collapsing or radically subverting theoretical logic in general sociological theory, but this comes with an unacceptable cost: the broad erasure of critical, hermeneutic, and aesthetic theories leaves no chance for the interdisciplinary dialogue sociology needs to enter into if it is to avoid a disciplinary implosion.
She argues that throughout his life he saw himself as a kind of “culturologist” and philosophical anthropologist, from his early years, through his years in exile, and through the years following his return to a teaching position at the World Literature Institute in Moscow, where he lived until his death in 1975. Emerson demonstrates how his key concepts of dialogue and polyphony, introduced in the 1929 version of his Dostoevsky book, were dismissed in a series of reviews in Russia. ” As a result the book was set aside and would only reemerge, to eventually gain worldwide attention, in the 1980s.