Karl Mannheim
To, co ludzie myślą, zależy od tego, gdzie stoją w społeczeństwie – więc żadna grupa, nawet intelektualiści, sama nie widzi całej prawdy.
Umiejscowienie
Wraz z Maxem Schelerem twórca socjologii wiedzy: całe myślenie jest związane z pozycją społeczną, więc nawet krytyk ideologii musi pytać, skąd bierze się jego własne stanowisko.
Kluczowe idee
- Socjologia wiedzy
- Ideologia i utopia
- Pokolenia jako jednostki społeczne
- Planowanie dla wolności
Uczniowie: Norbert Elias
Wpływ
Pod wpływem 6
Karol Marks
pod wpływem
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”
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Karol Marks › 1818–1883
Wilhelm Dilthey
pod wpływem
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”
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Wilhelm Dilthey › 1833–1911
Georg Simmel
pod wpływem ✓
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)
Źródło: także w Wikidanych · Wikidata
Georg Simmel › 1858–1918
Max Weber
pod wpływem
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)
Źródło: szkic AI
Max Weber › 1864–1920
Max Scheler
pod wpływem
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”
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Max Scheler › 1874–1928
György Lukács
pod wpływem
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”
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György Lukács › 1885–1971
Wpływ na 6
Norbert Elias uczeń/uczennica
uczeń/uczennica ✓
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)
Źródło: także w Wikidanych · Wikidata
Norbert Elias › 1897–1990
Maruyama Masao
wpływ na
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)
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Maruyama Masao › 1914–1996
Paulo Freire
wpływ na
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)
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Paulo Freire › 1921–1997
Syed Hussein Alatas
wpływ na
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)
Źródło: szkic AI
Syed Hussein Alatas › 1928–2007
Hayden White
wpływ na
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)
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Hayden White › 1928–2018
Patricia Hill Collins
wpływ na
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)
Źródło: szkic AI
Patricia Hill Collins › ur. 1948
Dzieła
Całe myślenie jest związane z miejscem w społeczeństwie; ideologie stabilizują porządek, utopie sięgają poza niego – a „swobodnie unosząca się” inteligencja może przynajmniej częściowo widzieć poza własne stanowisko.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- “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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