Agora思想的公共广场

诺贝特·埃利亚斯

1897–1990

初步了解有意简化——人物介绍讲得更多

数百年间，随着国家壮大、人们彼此越来越依赖，他们学会了控制自己的冲动，并在先前世代毫无羞耻之感的地方感到羞耻。

定位

社会学与社会理论 · 东欧 · 社会与历史, 心灵与意识

他追溯了餐桌礼仪、羞耻和自制如何随着国家的形成而一同改变：“文明的进程”把社会史与情感史联系在一起。

核心思想

  • 文明的进程
  • 从外在强制到自我强制
  • 以型构取代“个人对社会”
  • 既成者与外来者

老师: 卡尔·曼海姆

在星图中打开

影响

受影响于 6

  • 奥古斯特·孔德

    受其影响

    Elias opened What is Sociology? (1970) with Comte, valuing his move from a philosophical to a sociological theory of knowledge as a long-term process across generations. N. Elias, Was ist Soziologie? (1970), “Soziologie – die Fragestellung Comtes”; S. Mennell, Norbert Elias: Civilization and the Human Self-Image (1989)

    依据: AI 草稿

    奥古斯特·孔德 › 1798–1857

  • 卡尔·马克思

    受其影响

    Elias valued Marx’s study of long-term social development but rejected the primacy of the economy, setting monopolies of violence and taxation beside it (Was ist Soziologie?, 1970). N. Elias, Was ist Soziologie? (1970); Über den Prozess der Zivilisation (1939), vol. II; S. Mennell, Norbert Elias: Civilization and the Human Self-Image (1989)

    依据: AI 草稿

    卡尔·马克思 › 1818–1883

  • 西格蒙德·弗洛伊德

    受其影响

    Elias drew on Freud’s account of drive control and the superego to show how external constraints become self-constraint in the civilising process (Über den Prozess der Zivilisation, 1939). N. Elias, Über den Prozess der Zivilisation (1939); S. Mennell, Norbert Elias: Civilization and the Human Self-Image (1989)

    依据: AI 草稿

    西格蒙德·弗洛伊德 › 1856–1939

  • 马克斯·韦伯

    受其影响 ✓

    Elias took Weber’s definition of the state by its monopoly of legitimate force and traced how monopolies of violence and taxation formed (Über den Prozess der Zivilisation, 1939). N. Elias, Über den Prozess der Zivilisation (1939), vol. II; M. Weber, “Politik als Beruf” (1919)

    依据: 亦见于 Wikidata · Wikidata

    马克斯·韦伯 › 1864–1920

  • 约翰·赫伊津哈

    受其影响

    Elias drew on Huizinga’s picture of volatile late-medieval emotions (Autumn of the Middle Ages, 1919) as a baseline for growing affect control (Über den Prozess der Zivilisation, 1939). N. Elias, Über den Prozess der Zivilisation (1939), vol. I; J. Huizinga, Herfsttij der Middeleeuwen (1919)

    依据: AI 草稿

    约翰·赫伊津哈 › 1872–1945

  • 卡尔·曼海姆 师从

    师从 ✓

    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)

    依据: 亦见于 Wikidata · Wikidata

    卡尔·曼海姆 › 1893–1947

批评

受批评于 1

  • 齐格蒙特·鲍曼

    受其批评

    Bauman argued against reading the Holocaust as a lapse of Elias’s civilising process: modern bureaucracy and rationality made it possible (Modernity and the Holocaust, 1989, ch. 1). Z. Bauman, Modernity and the Holocaust (1989), ch. 1

    依据: AI 草稿

    齐格蒙特·鲍曼 › 1925–2017

批评了 2

  • 勒内·笛卡尔

    批评了

    Elias traced the image of the individual as a homo clausus, sealed off from others, to Descartes’ cogito, and opposed it with figurations (Civilizing Process, 1969 introduction). N. Elias, Über den Prozeß der Zivilisation, 2nd ed. (1969), Introduction; Die Gesellschaft der Individuen (1987), Part II

    依据: AI 草稿

    勒内·笛卡尔 › 1596–1650

  • 伊曼努尔·康德

    批评了

    Elias rejected Kant’s timeless a priori categories, arguing that concepts such as time and causality are learned and developed socially over generations (Über die Zeit, 1984). N. Elias, Über die Zeit (1984); on his dissertation dispute with R. Hönigswald: Notizen zum Lebenslauf (1984)

    依据: AI 草稿

    伊曼努尔·康德 › 1724–1804

作品

  • 1939文明的进程

    从中世纪的餐桌礼仪到现代国家：随着暴力垄断和相互依赖链的增长，外在的约束转变为自我约束。

立场

Über den Prozess der Zivilisation (1939) connects two levels that are usually studied apart. Using books of manners from the Middle Ages to the 19th century, Elias traced how rules about eating, blowing one’s nose, sleeping, sexuality and violence grew stricter: what was once done openly became embarrassing and was moved behind the scenes, while the thresholds of shame and disgust rose. In the second volume he linked this to the formation of states: as rulers monopolised violence and taxation, and as chains of interdependence grew longer, people had to foresee consequences and restrain themselves more. External constraint turned into self-constraint. Elias rejected the image of the individual as a closed “homo clausus” facing society; he spoke instead of “figurations”, webs of mutually dependent people whose balance of power shifts over time. The approach shaped his studies of court society, of “established and outsiders” in a community near Leicester, of sport and of the Germans. Critics, notably Zygmunt Bauman and Hans Peter Duerr, objected that the Holocaust and ethnographic evidence contradict any simple story of progress; Elias replied that civilising processes can be reversed.

生平与背景

Norbert Elias was born in 1897 in Breslau (now Wrocław) into a Jewish family. After serving in the First World War he studied medicine and philosophy and took his doctorate in philosophy in 1924. He moved to Heidelberg to work with Alfred Weber and in 1930 followed Karl Mannheim to Frankfurt as his assistant. In 1933 he fled to Paris and in 1935 to London, where he wrote his major work; it appeared in Switzerland in 1939 and went almost unnoticed. In 1940 he was interned as an “enemy alien”; his mother was murdered in the Holocaust. Only in 1954, at 57, did he gain a regular university post, at Leicester; from 1962 to 1964 he taught in Ghana. Recognition came late: in 1977 he was the first recipient of the Adorno Prize. He died in Amsterdam in 1990.

其他主要作品

  • On the Process of Civilisation (1939)
  • The Established and the Outsiders (with John L. Scotson, 1965)
  • The Court Society (1969)
  • What Is Sociology? (1970)
  • The Society of Individuals (1987)
  • Studies on the Germans (1989)

来源: Wikipedia · Wikidata

截至 2026年11月 · 来源 · 改进本页 · Agora 是如何制作的

在星图中打开