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By Philip Walsh

Hannah Arendt is this present day largely seemed at the present time as a political theorist, who sought to rescue politics from society, and political concept from the social sciences. yet this view has had the impression of distracting recognition from lots of Arendt's most vital insights about the structure of society, and the importance of its 'science', sociology. Arendt Contra Sociology re-assesses the connection among Arendt's paintings and the theoretical foundations of sociology, bringing her insights to undergo on a few key topics inside of modern theoretical sociology. Re-reading Arendt's differences among labour, fabrication and motion as a concept of the elemental ontology of human societies, this publication assesses her feedback of the tendency of many sociological paradigms to conflate the job of fabrication with that of motion. It re-examines Arendt's figuring out of important components of analysis inside of modern theoretical sociology - together with the which means of energy, the trajectory of contemporary technological know-how, the increase of consumerism and the matter of reflexivity. This quantity deals a complete reconstruction of Arendt's idea, uncovering its refutation of, or latent contribution to, key sociological methods. will probably be of curiosity to sociologists, social and political theorists and philosophers of social technology.

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Extra resources for Arendt Contra Sociology: Theory, Society and Its Science

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ARENDT CONTRA SOCIOLOGY Classical and Contemporary Social Theory Series Editor: Stjepan G. Mestrovic, Texas A&M University, USA Classical and Contemporary Social Theory publishes rigorous scholarly work that re-discovers the relevance of social theory for contemporary times, demonstrating the enduring importance of theory for modern social issues. The series covers social theory in a broad sense, inviting contributions on both ‘classical’ and modern theory, thus encompassing sociology, without being confined to a single discipline.

Simmel’s own answer to that question, however, is radically subjective – society is the sum of the consciousnesses of others, each aware of themselves and of others as part of an integrating whole. 4 This classification is not a Weberian typology but something akin to a Kantian ‘table of activities’. Where Kantian critique asks about what fundamental categories are presupposed in our experiences, so Arendt asks us – in the prologue to HC – ‘to think what we are doing’ (3, italics added). This approach yields the threefold distinction between labour, work and action as fundamental and universal, though subject to historical shifts in the valuation and centrality of each activity to the overall social order.

For Arendt, this was perhaps their most puzzling feature, that the Nazis ‘were convinced that that it was of greater importance to run extermination factories than to win the war’ (EU: 233). As Tooze points out, the ‘utility’ of the camps varied throughout the war, but he notes several striking ‘anti-utilitarian’ features (2007: 668). 5 Men in Dark Times consists of a series of biographical portraits of important literary and intellectual figures of the twentieth century. In many ways it is unlike anything else Arendt wrote, but I include it with these other writings because it is really a collection of essays.

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