कार्ल मानहाइम
लोग क्या सोचते हैं यह इस पर निर्भर करता है कि वे समाज में कहाँ खड़े हैं – इसलिए कोई समूह, बुद्धिजीवी तक नहीं, अकेले पूरा सत्य नहीं देखता।
पृष्ठभूमि
मैक्स शेलर के साथ ज्ञान-समाजशास्त्र के संस्थापक: सारा चिंतन एक सामाजिक स्थिति से बँधा है, इसलिए विचारधारा का आलोचक भी यह पूछे कि उसका अपना दृष्टिबिंदु कहाँ से आता है।
मुख्य विचार
- ज्ञान का समाजशास्त्र
- विचारधारा और यूटोपिया
- सामाजिक इकाइयों के रूप में पीढ़ियाँ
- स्वतंत्रता के लिए योजना
शिष्य: नॉरबर्ट एलियास
प्रभाव
जिनसे प्रभावित 6
कार्ल मार्क्स
जिनसे प्रभावित
Mannheim started from Marx’s thesis that thought is shaped by social being, widening the ‘total’ concept of ideology to all positions, including Marxism’s own (Ideologie und Utopie, 1929). K. Mannheim, Ideologie und Utopie (1929); K. Marx, Zur Kritik der politischen Ökonomie (1859), preface; SEP “Ideology”
साक्ष्य: AI मसौदा
कार्ल मार्क्स › 1818–1883
विल्हेल्म डिल्थाई
जिनसे प्रभावित
Mannheim took up Dilthey’s theory of world views and of understanding to distinguish objective, expressive and documentary meaning (‘Beiträge zur Theorie der Weltanschauungs-Interpretation’, 1921–22). K. Mannheim, “Beiträge zur Theorie der Weltanschauungs-Interpretation”, Jahrbuch für Kunstgeschichte 1 (1921–22); D. Kettler, V. Meja and N. Stehr, Karl Mannheim (1984); SEP “Wilhelm Dilthey”
साक्ष्य: AI मसौदा
विल्हेल्म डिल्थाई › 1833–1911
गेऑर्ग ज़िमेल
जिनसे प्रभावित ✓
Mannheim heard Simmel in Berlin and took up his tragedy of culture, the gulf between soul and objective culture, in his Budapest lecture ‘Soul and Culture’ (1917/18). K. Mannheim, “Lélek és kultúra” (lecture 1917, printed 1918); D. Kettler, V. Meja and N. Stehr, Karl Mannheim (1984)
साक्ष्य: Wikidata में भी · Wikidata
गेऑर्ग ज़िमेल › 1858–1918
मैक्स वेबर
जिनसे प्रभावित
Mannheim developed Weber’s formal and substantive rationality into the contrast of functional and substantial rationality in planned mass society (Mensch und Gesellschaft im Zeitalter des Umbaus, 1935). K. Mannheim, Mensch und Gesellschaft im Zeitalter des Umbaus (1935); Man and Society in an Age of Reconstruction (1940); D. Kettler, V. Meja and N. Stehr, Karl Mannheim (1984)
साक्ष्य: AI मसौदा
मैक्स वेबर › 1864–1920
मैक्स शेलर
जिनसे प्रभावित
Mannheim answered Scheler’s essays on the sociology of knowledge (1924) but rejected his eternal essences for a dynamic, historically relative standard (‘Das Problem einer Soziologie des Wissens’, 1925). K. Mannheim, “Das Problem einer Soziologie des Wissens”, Archiv für Sozialwissenschaft und Sozialpolitik 53 (1925); M. Scheler (ed.), Versuche zu einer Soziologie des Wissens (1924); SEP “Max Scheler”
साक्ष्य: AI मसौदा
मैक्स शेलर › 1874–1928
जॉर्ज लुकाच
जिनसे प्रभावित
A member of Lukács’s Sunday Circle, Mannheim took up History and Class Consciousness (1923) on class-bound thought, generalising it into a sociology of knowledge (Ideologie und Utopie, 1929). K. Mannheim, Ideologie und Utopie (1929); G. Lukács, Geschichte und Klassenbewußtsein (1923); D. Kettler, V. Meja and N. Stehr, Karl Mannheim (1984); SEP “Georg [György] Lukács”
साक्ष्य: AI मसौदा
जॉर्ज लुकाच › 1885–1971
जिन्हें प्रभावित किया 6
नॉरबर्ट एलियास जिन्हें पढ़ाया
जिन्हें पढ़ाया ✓
Elias was Mannheim’s assistant at the University of Frankfurt from 1930 to 1933 and wrote his Habilitation thesis on court society with him; the procedure could not be completed after 1933, and the work appeared only in 1969 as Die höfische Gesellschaft. N. Elias, Über sich selbst (1990; Engl. Reflections on a Life, 1994)
साक्ष्य: Wikidata में भी · Wikidata
नॉरबर्ट एलियास › 1897–1990
मारुयामा मासाओ
जिन्हें प्रभावित किया
Maruyama used Mannheim’s sociology of knowledge (Ideology and Utopia) as a method for intellectual history, relating Tokugawa doctrines to the social positions that carried them (1952). Maruyama Masao, Nihon seiji shisōshi kenkyū (1952); R. Kersten, Democracy in Postwar Japan: Maruyama Masao and the Search for Autonomy (1996)
साक्ष्य: AI मसौदा
मारुयामा मासाओ › 1914–1996
पाउलो फ्रेइरे
जिन्हें प्रभावित किया
In Education as the Practice of Freedom (1967) Freire repeatedly cited Mannheim and took up his “fundamental democratisation” of mass society; Vanilda Paiva argued that Mannheim’s sociology of education was a pillar of Freire’s early pedagogy. P. Freire, Educação como prática da liberdade (1967); K. Mannheim, Man and Society in an Age of Reconstruction (1940); V. Paiva, Paulo Freire e o nacionalismo-desenvolvimentista (1980)
साक्ष्य: AI मसौदा
पाउलो फ्रेइरे › 1921–1997
सैयद हुसैन अलातास
जिन्हें प्रभावित किया
Alatas used Mannheim’s concept of ideology to analyse the colonial image of the lazy native as an ideology serving colonial capitalism (The Myth of the Lazy Native, 1977). S. H. Alatas, The Myth of the Lazy Native (1977); K. Mannheim, Ideology and Utopia (1936)
साक्ष्य: AI मसौदा
सैयद हुसैन अलातास › 1928–2007
हेडन व्हाइट
जिन्हें प्रभावित किया
White adapted his four modes of ideological implication – anarchist, conservative, radical, liberal – from Mannheim’s Ideologie und Utopie (1929) for his theory of historical writing (Metahistory, 1973). H. White, Metahistory: The Historical Imagination in Nineteenth-Century Europe (1973); K. Mannheim, Ideologie und Utopie (1929)
साक्ष्य: AI मसौदा
हेडन व्हाइट › 1928–2018
पैट्रिशिया हिल कॉलिन्स
जिन्हें प्रभावित किया
In ‘Learning from the Outsider Within’ (1986) Collins drew on Mannheim’s sociology of knowledge, with Simmel, to argue that marginal positions can yield distinctive insight into sociology. P. H. Collins, “Learning from the Outsider Within: The Sociological Significance of Black Feminist Thought”, Social Problems 33 (1986); K. Mannheim, Ideology and Utopia (1936)
साक्ष्य: AI मसौदा
पैट्रिशिया हिल कॉलिन्स › जन्म 1948
कृतियाँ
सारा चिंतन एक सामाजिक स्थान से बँधा है; विचारधाराएँ एक व्यवस्था को स्थिर करती हैं, यूटोपिया उससे आगे पहुँचते हैं – और “मुक्त तैरता” बुद्धिजीवी वर्ग कम से कम अंशतः अपने ही दृष्टिबिंदु के पार देख सकता है।
मत
Mannheim started from Marx’s claim that thinking is shaped by social being. In Ideologie und Utopie (1929) he generalised it: not only the views of one’s opponents but every form of thought, one’s own included, is bound to the position, interests and experience of a social group (Seinsverbundenheit). Ideologies are ideas that stabilise an existing order; utopias are ideas that transcend it and push towards change. The sociology of knowledge thus turns the Marxist critique of ideology into a general research programme. To avoid relativism, Mannheim spoke of “relationism”: knowledge is perspectival, but perspectives can be compared and combined into a broader view, a task he assigned to a “free-floating intelligentsia”, a phrase he took over from Alfred Weber. His essay “The Problem of Generations” (1928) showed that people who share formative experiences at the same age form a generation in a sociological sense, which made the concept usable for research. In British exile he turned to the crisis of democracy and defended “planning for freedom” against both laissez-faire and totalitarianism.
जीवन और संदर्भ
Karl Mannheim was born in Budapest in 1893 into a Jewish family. He studied philosophy in Budapest, Berlin – where he heard Georg Simmel – and Paris, and in 1915 was the youngest founding member of the “Sunday Circle” around György Lukács. After the defeat of the Hungarian revolution of 1919 he left the country and settled in Germany. In 1926 he qualified as a university lecturer in Heidelberg, and in 1930 he became professor of sociology in Frankfurt, with Norbert Elias as his assistant. Dismissed by the Nazis in 1933, he emigrated to Britain and taught at the London School of Economics; in 1946 he became the first professor of sociology at the University of London’s Institute of Education. He died in London in 1947.
अन्य प्रमुख कृतियाँ
- “The Problem of Generations” (1928)
- Ideology and Utopia (1929)
- Man and Society in an Age of Reconstruction (1935)
- Diagnosis of Our Time (1943)
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