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Allen Oakley 《Human Studies》2000,23(3):243-260
Over the years, a number of interpreters with an interest in economics have given some attention the work of Alfred Schutz. As intimated in this literature, the orientation of his delimited thought on economics stemmed from contacts with the Austrian school during his Vienna years. Probably because of this connection, there exists among these interpreters an inclination uncritically to align Schutz with the Austrians' thought. What will be argued in this paper is that in adopting such an uncritical position, each of these readings fails adequately to situate Schutz's critique of economic analyses within the framework of his own social theory. It will become apparent that his treatment of economics turned out to be a mixture of defence and critique, and that his interpretation of the subject and the intellectual status he ascribed to it were considerably more ambivalent and ambiguous than has been noticed. In particular, Schutz expressed significant reservations about the highly circumscribed and artificial depictions of the world of human action that some economists espoused, especially within the confines of marginalist theory. When arraigned against the phenomenology of the life-world that he had developed, and against the "postulates" around which he had constructed his social theory, much of extant economics did not meet the requirements of a properly grounded social science. 相似文献
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Maurice Natanson 《Human Studies》1998,21(1):1-12
Aron Gurwitsch's critique of Schutz's essay The Stranger is the starting point for this consideration of Schutz's relationship with phenomenology. This relationship is based on Schutz's emphasis on the value of the average as a phenomenological structure. In opposing sociology to philosophy, Gurwitsch takes this value as inferior in comparison with what he sees as cardinal issues of transcendental phenomenology. What Gurwitsch finds incompatible with phenomenological inquiry – the idea and practice of the natural attitude within the social sphere – Schutz turns into the core of his philosophy. The phenomenology of the natural attitude is as essentially philosophical as any reflectively practiced human science. The problem of how everydayness is constituted requires a phenomenological insight that leads the explorer – through reconstructing the meaning in terms of the mundane – straight to the origin. 相似文献
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Studies in Philosophy and Education - 相似文献
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Christian Etzrodt 《Human Studies》2008,31(2):157-177
George H. Mead and Alfred Schutz proposed foundations for an interpretative sociology from opposite standpoints. Mead accepted
the objective meaning structure a priori. His problem became therefore the explanation of the individuality and creativity
of human actors in his social behavioristic approach. In contrast, Schutz started from the subjective consciousness of an
isolated actor as a result of a phenomenological reduction. He was concerned with the problem of explaining the possibility
of this isolated actor’s perceiving other actors in their existence, their concreteness, and the motives for their behavior.
I treat these two approaches and their associated problems as equally relevant. My evaluation is based on their success in
solving their specific problems. The aim is to decide which of the two approaches provides the more adequate foundation for
an interpretative sociology.
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Christian EtzrodtEmail: |
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David Ingram 《Human Studies》1997,20(4):413-428
James Bohman has succeeded in reinvigorating the old debate over explanation and understanding by situating it within contemporary discussions about sociological indeterminacy and complexity. I argue that Bohman's preference for a paradigm based on Habermas's theory of communicative action is justifiable given the explanatory deficiencies of ethnomethodological, rational choice, rule-based, and functionalist methodologies. Yet I do not share his belief that the paradigm is preferable to less formalized models of interpretation. 相似文献
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Alexander Jakobidze-Gitman 《Journal of the British Society for Phenomenology》2020,51(3):215-230
ABSTRACT Recent publications on Alfred Schutz suggest the importance of his musical thought for understanding his general viewpoint on intersubjectivity. Developing this proposition further, my article focuses on one aspect of Schutz’s writings on music: his attempts to amalgamate the aesthetic oppositions of the Dionysian/Apollonian by Friedrich Nietzsche and inner duration/spatialized time by Henri Bergson. Despite the seeming distortion of the initial meaning of the Dionysian impulse, I suggest that Schutz’s employment remains faithful to the aesthetic and cognitive theory of early Nietzsche. To substantiate this, I draw a link between Nietzsche’s early theory of aesthetic cognition and the neurophysiology of the mid-nineteenth century. Furthermore, the way Schutz applied the Dionysian/Apollonian opposition to the problem of musical communication made his musical thought prefigure some neuro-scientifically inspired discussions of the present-day, like the one on joint attention. Schutz tackled the key paradox: why the experience of music can be shared but not directly communicated. 相似文献
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Pawel Kapusta 《国际科学哲学研究》2010,24(4):443-446
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Evaristus Egwuatu Ekweke 《国际科学哲学研究》2015,29(4):435-438
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Pierluigi Barrotta 《Journal for General Philosophy of Science》1998,29(2):327-345
The paper analyses the development of some themes in the contemporary philosophy of science in Italy. Section 1 reviews the
dabate on the legacy of neopositivism. The spread of the philosophy of Popper is outlined in Section 2, with particular regard
to the problem of the vindication of induction. Section 3 deals with the debate on the incommensurability thesis, while Section
4 examines its consequences on the possible relationships between historical and epistemological studies of science. The last
section is devoted to one of the most recent trends in the Italian philosophy of science: the resumption of Aristotelian dialectics.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献