This book focuses on the important work of Karl Mannheim by demonstrating how his theoretical conception of a reflexive sociology took shape as a collaborative empirical research programme. The authors show how contemporary work along these lines, whether derived from Foucault, Bourdieu or other theorists, can benefit from the insights of Mannheim and his students into both morphology and genealogy.

An introduction to Karl Mannheim's sociology of knowledge for a textbook.

as you have stated the Question, 'tis not about what was First, or Foremost; but what is Instant, and Now in being.... You go (if I may say so) upon Fact, and would prove that things actually are in such a state and condition, which if they really were, there would indeed by no dispute left. [Shaftesbury, The Moralist]. As for the Performance itself, it is but an Essay. [Edward Ward].

To introduce an archival protocol of a ‘Debate about methods in the social sciences, especially the conception of social science method represented by the Institute’, held on 17 January 1941 at the Institute of Social Research in New York, the article focuses on certain conflicts in substance and terms of discourse among members of the Institute, with special emphasis on Franz Neumann’s distinctive approaches, notwithstanding his professed loyalty to Max Horkheimer’s theory. These are seen to arise not only from Neumann’s (...) assignment as bargaining agent for the Institute and his distinctive relations with American colleagues, but also from their different orientations to the conflicted legacies of Weimar. (shrink)

This introduction briefly places Karl Mannheim’s 1918 lecture on the crisis in relations between ‘subjective’ and ‘objective’ culture in the context of Mannheim’s negotiations with Georg Simmel’s sociology of culture, as mediated by the young Mannheim’s intimate ties to Georg Lukács and his circle.

The aim of this article is to state a case for Karl Mannheim as an interlocutor no less important than Michael Oakeshott for an inquiry into the manner and purpose of teaching politics. Beginning with Max Weber, I develop an account of Karl Mannheim as a prime contender for Weber's legacy in political education, along with two contemporaries, Albert Salomon and Hans Freyer, whose contrasting appropriations of the legacy will highlight important elements that distinguish Mannheim's approach from the stereotype into (...) which Oakeshott would be inclined to cast it. This treatment will offer an understanding of the issues in political education that will give ample reason to give preference to Mannheim's reading of the contrast between himself and Oakeshott and substantial support for the conclusions he derives for the design and point of political education. Mannheim's surprisingly modest conclusions are closer to the `scepticism' with which Oakeshott credited himself in his inaugural lecture, as he ironically apologized for the contrast with his predecessors, than to the rather shallow prophetic convictions of Graham Wallas and Harold Laski, which Oakeshott attacks. Unlike Oakeshott, however, he recognizes not only the urgencies of a conflict where tradition is only one of the parties but also the justice of impatient contenders against an order that persistently does them harm. The need is not to take up a conversation, but to cultivate a `platform' for negotiated settlements; and this political task is the educational work of intellectuals, who must nevertheless never presume to rule. (shrink)

Käthe Truhel’s 1934 doctoral dissertation, prepared under the supervision of Karl Mannheim, repays detailed examination for a number of reasons. First, it serves as an important counter-example to commonplace generalities about the alleged incapacity of women social workers of Truhel’s generation, supposedly enmeshed in ideological myths about ‘motherliness’, to reflect on their power relations to a male-dominated society and state. Second, it offers an intrinsically interesting and subtle analysis of the emerging bargaining structure for negotiations between bureaucrats and social workers (...) in the context of late Weimar, understood as a site of the crisis of modernity. Third, it illustrates the quality and range of empirical work fostered by Mannheim during his brief tenure in Frankfurt. (shrink)

Part of the appeal of the biological approach to personal identity is that it does not have to countenance spatially coincident entities. But if the termination thesis is correct and the organism ceases to exist at death, then it appears that the corpse is a dead body that earlier was a living body and distinct from but spatially coincident with the organism. If the organism is identified with the body, then the unwelcome spatial coincidence could perhaps be avoided. It is (...) argued that such an identification would be a mistake. A living organism has a different part/whole relationship and persistence conditions than the alleged body. A case will be made that the concept ‘human body’ is a conceptual mess, vague in an unprincipled manner, and that an eliminativist stance towards dead bodies is the appropriate response. CiteULike Connotea Del.icio.us What's this? (shrink)

Many Western philosophers are poorly informed about the issues involved in nonduality, since this topic is usually associated with various kinds of absolute idealism in the West, or mystical traditions in the East. Increasingly, however, this topic is finding its way into Western philosophical debates. In this "scholarly but leisurely and very readable" (Spectrum Review) analysis of the philosophies of nondualism of (Hindu) Vedanta, Mahayana Buddhism, and Taoism, Loy extracts what he calls "a core doctrine" of nonduality of seer and (...) seen from these three worldviews and then applies the doctrine in various ways, including a critique of Derrida's deconstructionism. (shrink)

As a continuation of the work of the third author in [5], we make further observations on the features of Galois cohomology in the general model theoretic context. We make explicit the connection between forms of definable groups and first cohomology sets with coefficients in a suitable automorphism group. We then use a method of twisting cohomology (inspired by Serre’s algebraic twisting) to describe arbitrary fibres in cohomology sequences—yielding a useful “finiteness” result on cohomology sets. Applied to the special case (...) of differential fields and Kolchin’s constrained cohomology, we complete results from [3] by proving that the first constrained cohomology set of a differential algebraic group over a bounded, differentially large, field is countable. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In this classic work David Bohm, writing clearly and without technical jargon, develops a theory of quantum physics which treats the totality of existence as an unbroken whole.

While there has been considerable philosophical attention given to injustices surrounding work, there has been much less on those injustices that pertain specifically to workers’ commutes. In this paper, I argue that commutes are important parts of people’s working lives, and thus deserve attention as sites of potentially considerable injustice. I evaluate commutes in terms of their impact on people’s work, their rest, the control they exercise over their lives outside of work, and their ability to meet the demands of (...) democratic citizenship. In the second half, I offer some proposals that could reform commuting, while recognizing the ways in which commuting injustice is not incidental to structures of contemporary capitalism, especially with regards to housing, but is rather a structural and constitutive feature. As a result, remedying the injustices of the commute might require a more radical restructuring of current modes of urban development. (shrink)

Religion, science, and naturalism -- Perception and religious experience -- Panexperientialism, freedom, and the mind-body relation -- Naturalistic, dipolar theism -- Natural theology based on naturalistic theism -- Evolution, evil, and eschatology -- The two ultimates and the religions -- Religion, morality, and civilization -- Religious language and truth -- Religious knowledge and common sense.

This paper raises objections to the constitution of these lines in the OCT. The lines are gnomic but they generalize based on an actual sequence of events just described and should contain an allusion to the offence that will cause the Greeks to perish, the outrage against Athena's temple. This, it is argued, stood in a lacuna best marked after 95. The article has three theses: (1) sacking ‘cities, temples, and tombs’ is implausible because the latter two are parts of (...) the first; (2) plundering tombs refers to nothing in the play, nor was this thought of as an offence against the gods; (3) 96–7 do not refer to the offence that causes the fool's death but are a description of his success, the destruction of the hated enemy population. That success stands in ironic contrast with his subsequent death. (shrink)

In this innovative study, Lea David critically investigates the relationship between human rights and memory, suggesting that, instead of understanding human rights in a normative fashion, human rights should be treated as an ideology. Conceptualizing human rights as an ideology gives us useful theoretical and methodological tools to recognize the real impact human rights has on the ground. David traces the rise of the global phenomenon that is the human rights memorialization agenda, termed 'Moral Remembrance', and explores what (...) happens once this agenda becomes implemented. Based on evidence from the Western Balkans and Israel/Palestine, she argues that the human rights memorialization agenda does not lead to a better appreciation of human rights but, contrary to what would be expected, it merely serves to strengthen national sentiments, divisions and animosities along ethnic lines, and leads to the new forms of societal inequalities that are closely connected to different forms of corruptions. (shrink)

Liberal thinkers of the eighteenth and nineteenth centuries were alert to the political costs and human cruelties involved in European colonialism, but they also thought that European expansion held out progressive possibilities. In Progress, Pluralism, and Politics David Williams examines the colonial and anti-colonial arguments of Adam Smith, Immanuel Kant, Jeremy Bentham, and L.T. Hobhouse. Williams locates their ambivalent attitude towards European conquest and colonial rule in a set of tensions between the impact of colonialism on European states, the (...) possibilities of progress in distant and diverse places, and the relationship between universalism and cultural pluralism. In so doing he reveals some of the central ambiguities that characterize the ways that liberal thought has dealt with the reality of an illiberal world. Of particular importance are appeals to various forms of universal history, attempts to mediate between the claims of identity and the reality of difference, and the different ways of thinking about the achievement of liberal goods in other places. Pointing to key elements in still ongoing debates within liberal states about how they should relate to illiberal places, Progress, Pluralism, and Politics enriches the discussion on political thought and the relationship between liberalism and colonialism. (shrink)

Thus, Meyers provides a valuable account, not only of current medical attitudes, but also of relevant case and statute law as it stands at present.

Building rapport is considered important in investigative interviewing of children about alleged sexual abuse, but theoretical understanding of the nature of rapport and how to judge its presence remains sketchy. This article argues that the conversation analytic concept of progressivity may provide empirical tractability to the concept of rapport and indeed may be partially what people are detecting when they judge the presence of rapport. A single case is analysed, drawn from a corpus of 11 video-taped interviews with children conducted (...) by police in an Australian sexual crime unit. Analysis focuses on how the interviewer responds when progressivity breaks down, and how restoration is collaboratively achieved. Findings are discussed in terms of implications for future work that might investigate a more thoroughly social interactional account of rapport, and in terms of new ideas about what might constitute skilful interviewing practices amongst investigative interviewers. (shrink)

David Charles presents a major new study of Aristotle's views on meaning, essence, necessity, and related topics. These interconnected views are central to Aristotle's metaphysics, philosophy of language, and philosophy of science, and are also highly relevant to current philosophical debates. Charles aims to reach a clear understanding of Aristotle's claims and arguments, to assess their truth, and to evaluate their importance to ancient and modern philosophy.