tag:blogger.com,1999:blog-8708273719674528189.post9075537893081629658..comments2024-03-22T00:20:38.510-07:00Comments on Adam Riggio writes: I Am Immortal, I Have Inside Me Blood (and World-Spirit) of Kings, Research Time, 21/07/2013Adam Riggiohttp://www.blogger.com/profile/14606510835439580828noreply@blogger.comBlogger4125tag:blogger.com,1999:blog-8708273719674528189.post-32045289642819472272013-07-21T20:31:46.096-07:002013-07-21T20:31:46.096-07:00"the difference between dialectical processes..."the difference between dialectical processes and the notion of progress/ teleology" <br /><br />You've anticipated Monday's post again.Adam Riggiohttps://www.blogger.com/profile/14606510835439580828noreply@blogger.comtag:blogger.com,1999:blog-8708273719674528189.post-41860113000060648732013-07-21T19:35:19.532-07:002013-07-21T19:35:19.532-07:00I'll add a link to the Weberian approach on th...I'll add a link to the Weberian approach on this thread if I come across something of relevance. <br /><br />The issue of temporality is certainly overlooked by social scientists for the most part and fertile ground for an intervention. Hm. <br /><br />Durkheim basically advocated a relativistic Kantianism (in Elementary Forms) where the categories of understanding get baked in through early childhood socialization rather than are given in utero as Kant would have it (although Kant could probably be convinced that the specific manifestations of time are more open for socializing than he himself would assume). Norbert Elias probably has the most to say on temporality in the sense of how perception of time relates to human life across epochs. <br /><br />Anyway, the Sartre follow-up will definitely offer plenty of food for thought. A recurring issue you've raised/ we've discussed here implicitly is the difference between dialectical processes and the notion of progress/ teleology -- which bleeds into the contingency-necessity discussion but is also separate. Clearly this was an issue that Sartre dealt with on the surface very much in terms of stressing the contingency of human actions, which I assume was in a way meant to break with a sort of soft notion of necessity advanced by Kierkegaard (rather than Hegel's notion, but you've pointed out that too is "softer" than we often assume).<br /><br />Cool to see how more and more of your ideas are getting folding in together.Tom Crosbiehttps://www.blogger.com/profile/04942888225118081569noreply@blogger.comtag:blogger.com,1999:blog-8708273719674528189.post-44004218933451980532013-07-21T15:37:38.959-07:002013-07-21T15:37:38.959-07:00It'd be interesting to see what Weber and the ...It'd be interesting to see what Weber and the Weberians have to say about that tension. Because the project for which I'm reading Hegel is more on the nature of history and time, my next book in that project is Sartre's Critique of Dialectical Reason. Appropriate, seeing as how Hegel is the prime example of dialectical reason. I'm still not sure what tomorrow's Hegel post is going to cover, but his was the concept of temporality that I needed the key catch-up. The critical question for me is: What does each conception of temporality imply about human history and the place of the individual/community/singular in it?Adam Riggiohttps://www.blogger.com/profile/14606510835439580828noreply@blogger.comtag:blogger.com,1999:blog-8708273719674528189.post-11022894709756208192013-07-21T06:29:15.271-07:002013-07-21T06:29:15.271-07:00The last Hegel post made a good point about the co...The last Hegel post made a good point about the contingency of Hegel's progress. Here, you switch to looking inside his actors and you note that they are both coarsely essentialized -- and yet, somewhat paradoxically, they are given a great deal of agency in realizing what are contingent possibilities. That seems like the basic tension in Hegel's thought to me: people matter, their ideas and the cultural structures within which these ideas exist matter, but most people are superstitious fools who he really doesn't see mattering very much at all. The tension is the awareness of culture as an enormously important and varied element in the fates of societies and a simultaneous tin ear to what culture is, how it is expressed, and how it relates to sub-societal structures like organizations. After you get through this reading of Hegel, it would be very interesting to see you tackle Weber's Economy and Society, since Weber works tirelessly to fill out these black boxes. Tom Crosbiehttps://www.blogger.com/profile/04942888225118081569noreply@blogger.com