卡尔·曼海姆
人们怎么想取决于他们在社会中所处的位置——所以没有哪个群体，甚至知识分子，能够独自看到全部真理。
定位
与马克斯·舍勒一同是知识社会学的奠基者：一切思想都受制于某个社会位置，因此即使是意识形态的批判者，也必须追问自己的立场来自何处。
核心思想
- 知识社会学
- 意识形态与乌托邦
- 世代作为社会单位
- 为自由而规划
学生: 诺贝特·埃利亚斯
影响
受影响于 6
卡尔·马克思
受其影响
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”
依据: AI 草稿
卡尔·马克思 › 1818–1883
威廉·狄尔泰
受其影响
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”
依据: AI 草稿
威廉·狄尔泰 › 1833–1911
格奥尔格·齐美尔
受其影响 ✓
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)
依据: 亦见于 Wikidata · Wikidata
格奥尔格·齐美尔 › 1858–1918
马克斯·韦伯
受其影响
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)
依据: AI 草稿
马克斯·韦伯 › 1864–1920
马克斯·舍勒
受其影响
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”
依据: AI 草稿
马克斯·舍勒 › 1874–1928
格奥尔格·卢卡奇
受其影响
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”
依据: AI 草稿
格奥尔格·卢卡奇 › 1885–1971
影响了 6
诺贝特·埃利亚斯 教过
教过 ✓
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
诺贝特·埃利亚斯 › 1897–1990
丸山真男
影响了
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)
依据: AI 草稿
丸山真男 › 1914–1996
保罗·弗莱雷
影响了
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)
依据: AI 草稿
保罗·弗莱雷 › 1921–1997
赛义德·侯赛因·阿拉塔斯
影响了
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)
依据: AI 草稿
赛义德·侯赛因·阿拉塔斯 › 1928–2007
海登·怀特
影响了
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)
依据: AI 草稿
海登·怀特 › 1928–2018
帕特里夏·希尔·柯林斯
影响了
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)
依据: AI 草稿
帕特里夏·希尔·柯林斯 › 1948年生
作品
- 1929意识形态与乌托邦
一切思想都受社会位置的束缚；意识形态使秩序稳定，乌托邦则超越秩序——而“自由漂浮”的知识阶层至少可以部分地看出自己立场之外的东西。
立场
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.
生平与背景
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.
其他主要作品
- “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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