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"Die soziale Welt und die Theorie der sozialen Handlung," das aus gleich zu erkHirenden Griinden hinzugefiigt wurde, obwohl es yom Autor nieht aufgefiihrt worden war. AIle vorliegenden Abhandlungen sind, wie der Titel dieses Bandes anzeigt, Studien zur soziologischen Theorie. Sie gruppieren sieh nach den allge meinen Kategorien der reinen und angewandten Theorie, wobei die erste Gruppe die erst en zwei Abhandlungen dieses Buches um faBt. Die Reihenfolge, in der sieh das Material innerhalb der zwei Hauptteile prasentiert, ist im groBen und ganzen die chronolo gische Folge der Erstveroffentlichung. Zunachst ein paar Bemerkungen iiber den Band als ganzen. Der Titel "Angewandte Theorie" kann vielleieht miBverstand lich erscheinen, wenn. man den Schliissel-Satz von Teil2 in dem Sinne liest, als wiirde er Einsiehten in die Struktur praktischer Ziele beinhalten. Diese Studien besch1i. ftigen sieh Dieht mit "So zial-Technik" (social engineering) oder "Wie lost man soziale Probleme?" Sie beschaftigen sieh, wie der Autor in seinem ganzen Lebenswerk, mit der Anwendung der Theorie auf ein besseres Verstandnis der sozialen Realitat. Ihr Akzent liegt mehr auf dem Verstehen als auf der Anwendung. Und dennoch fiihren die hier entwiekelten Interpretationen des tieferen Sinnes von mensch lichem Verhalten naher zu einem sinnvollen Zugang zu dessen Problemen als es Abhandlung iiber "Techniken und Methoden des Losens von Problemen" je konnten. Der Mann, der mit einem Hauch von Selbstreflektion Aufsatze schrieb iiber "Gleiehheit" und iiber "Den Fremden" und iiber "Den Heimkehrel," ist in allen menschliehen Dingen ein Weiser und nieht minder ein Forscher und Gelehrter.
Der vorliegende Band der "Gesammelten Aufsatze" tragt den Titel "Studien zur Phanomenologischen Philosophie." In ihm sind Alfred Schutz' Interpretationen phanomenologischer Haupt them en enthalten. An dieser Stelle soIl nun nicht die Interpreta tion noch einmal ausgelegt werden. Vielmehr wollen wir fragen, we1che Stellung der Autor in der sogenannten "Phanomenolo gischen Bewegung" einnimmt. Schutz selbst bestimmt in einer personlichen Tonbandaufzeich nung! seinen Standort in der Phanomenologie und seine Herkunft aus den philosophischen Schulen der Studienzeit. "Ich traf den groBen Denker zum erstenmal 1932, als er schon lange keine Vorlesungen mehr hielt, zwolf Jahre nach dem Ende meines Studiums an der Universitat Wien. Mein Weg zur Philo sophie Husserls war, wie er selbst einmal sagte, hochst ungewohn lich. Seit meinen fruhesten Studientagen galt mein Interesse am meisten der philosophischen Grundlegung der Sozialwissenschaf ten, besonders der Soziologie. Zu jener Zeit stand ich noch ganz im Banne Max Webers, insbesondere war ich von seinen methodo logischen Schriften fasziniert. Ich erkannte jedoch bald, daB Max Weber die Werkzeuge, we1che er fur seine konkrete Forschung benotigte, zwar geschmiedet hatte, daB aber sein Hauptproblem - das Verstehen des subjektiven Sinnes einer sozialen Handlung fur den Handelnden selbst - noch der philosophischen Begriin dung bedurfe. Mein Lehrer der Rechtsphilosophie, Hans Kelsen, hatte den Versuch unternommen, eine so1che philosophische 1 Tonbandaufzeichnung.
In Dietrich Bonhoeffer's writings, Martin Luther is ubiquitous. Too often, however, Bonhoeffer's Lutheranism has been set aside with much less argumentative work than is appropriate in light of his sustained engagement with Luther. As a result, Luther remains a largely untouched hermeneutic key in Bonhoeffer interpretation. In Bonhoeffer's Reception of Luther, Michael P. DeJonge presents Bonhoeffer's Lutheran theology of justification focused on the interpersonal presence of Christ in word, sacrament, and church. The bridge between this theology and Bonhoeffer's ethical-political reflections is his two-kingdoms thinking. Arguing that the widespread failure to connect Bonhoeffer with the Lutheran two-kingdoms tradition has presented a serious obstacle in interpretation, DeJonge shows how this tradition informs Bonhoeffer's reflections on war and peace, as well as his understanding of resistance to political authority. In all of this, DeJonge argues that an appreciation of Luther's ubiquity in Bonhoeffer's corpus sheds light on his thinking, lends it coherence, and makes sense of otherwise difficult interpretive problems. What might otherwise appear as disparate, even contradictory moments or themes in Bonhoeffer's theology can often be read in terms of a consistent commitment to a basic Lutheran theological framework deployed according to dramatically changing circumstances.
As founder of the humanist version of sociology, Simmel sent powerful messages that are identified and explained in this book: interpretation - things are often not what they appear to be; change- culture and society evolve over time; interaction - reality is socially constructed; alienation - people define the value of money without taking responsibility for this construction. Simmel sees humans defining objects in interaction as valuable or worthless, but then they refuse to acknowledge having anything to do with the process of value attribution. He is critical in politics as well; Simmel is concerned that socialism is treated as a political movement and not viewed as a potential form of social interaction.
In this unique and comprehensive book, George McCarthy examines the influence of Greek philosophy, literature, arts, and politics on the development of twentieth-century German social thought. McCarthy demonstrates that the classical spirit vitalized thinkers such as Weber, Heidegger, Freud, Marcuse, Arendt, Gadamer, and Habermas. With the romancing of antiquity, they transformed their understanding of the modern self, political community, and Enlightenment rationality. By viewing contemporary social theory from the framework of the classical world, McCarthy argues, we are capable of thinking beyond the limits of modernity to new possibilities of human reason, science, beauty, and social justice.
The shifting nature of employment practice towards the use of more precarious work forms has caused a crisis in classical labour law and engendered a new wave of regulation. This timely book deftly uses this crisis as an opportunity to explore the notion of precariousness or vulnerability in employment relationships. Arguing that the idea of vulnerability has been under-theorised in the labour law literature, Lisa Rodgers illustrates how this extends to the design of regulation for precarious work. The book’s logical structure situates vulnerability in its developmental context before moving on to examine the goals of the regulation of labour law for vulnerability, its current status in the law and case studies of vulnerability such as temporary agency work and domestic work. These threads are astutely drawn together to show the need for a shift in focus towards workers as ‘vulnerable subjects’ in all their complexity in order to better inform labour law policy and practice more generally. Constructively critical, Labour Law, Vulnerability and the Regulation of Precarious Work will prove invaluable to students and scholars of labour and employment law at local, EU and international levels. With its challenge to orthodox thinking and proposals for the improvement of the regulation of labour law, labour law institutions will also find this book of great interest and value.
In this book John Goldingay examines how the diverse viewpoints reflected in the Old Testament may be acknowledged, interrelated, and allowed to function theologically. In doing so he analyzes as well as synthesizes, treating both the biblical text and scholarly interpretations of it. Book jacket.
Theories of explanation in the social sciences vacillate between holism and individualism. Wettersten contends that this has been a consequence of theories of rationality which assume that rationality requires coherent theories to be shown to be true. Rejecting these traditional assumptions about rationality Wettersten claims that the traditional explanations of rationality have placed unrealistic demands on both individuals and institutions. Analysing the theories of Weber and Popper, Wettersten shows that Popper made considerable progress in the theory of rationality, but ultimately stayed too close to the ideas of Hayek, he explains how this dilemma leads to difficulties in economics, anthropology, sociology, ethics and political theory, and constructs an alternative theory that rationality is critical problem-solving in institutional contexts. Wettersten contends that 'the critical consideration of theories followed by their improvement' dispenses with the need for justification and sees rationality as a social phenomena with an institutional basis. The main social advantages this view offers is that the degree of rationality individuals achieve may be increased by institutional reform without moralizing and that we can explain how institutions steer events insofar as we understand how they determine the problems which individuals seek to solve. It is argued that the central moral advantage of this view is that rationality is shown to be Spinozistic in the sense that it is natural and furthers morality and peace of mind.