Tags » Historical Sociology

More Groundings

The final piece, and rejoinder, in The Disorder Of Things forum on The Black Pacific.

I have to say, I really didn’t know what to expect from my interlocutors. 4,198 more words

International Relations

CFP: Mini-Conference of the Comparative Historical Sociology Section

“Can Comparative Historical Sociology Save the World?”

Mini-Conference of the Comparative Historical Sociology Section

Friday, August 19, 2016 Seattle, Washington

The Comparative Historical Sociology section of the American Sociological Association and the Equality Development and Globalization Studies (EDGS) program at Northwestern University are pleased to announce a mini-conference entitled… 294 more words

Announcements

Societies Under Siege: A Reply

I am extremely grateful to Elin, Clara and Katie for writing such thoughtful and  thought-provoking engagements with Societies Under Siege, and to Joe Hoover for kindly organising this forum. 1,519 more words

International Relations

Call for Papers: Can Comparative Historical Sociology Save the World?

Mini-Conference of the Comparative Historical Sociology Section
Friday, August 19, 2016
Seattle, Washington

The Comparative Historical Sociology section of the American Sociological Association and the Equality Development and Globalization Studies (EDGS) program at Northwestern University are pleased to announce a mini-conference entitled “Can Comparative Historical Sociology Save the World?” The conference will take place August 19th, 2016 at the University of Washington, in Seattle. 274 more words

Calls For Papers

Philosopher Chen Jiaqi (陈家琪) on how to narrate the past

我们如何讲述过去?

陈家琪

来源:《读书》2014年第2期,中国社会科学网2014年06月04日

For the original website please here.

 谁都有自己的“过去”,在日常生活中也都会以各种不同的方式讲述着自己或他人的“过去”;按照现象学的说法,对时间、历史的意识就与对“过去”的记忆密不可分。

  当这种讲述成为“讲授”,有了确定的内容与方式, 而且要通过考试等方式来强化为人们比较固定的记忆时,就有了各门学科的“史”,以及可以被统称为意识形态的宣传、教育。作为常识,我们都认同马克思、恩格斯在《德意志意识形态》中的说法,即任何统治阶级为了维护自己的统治,都会消除或改说过去的历史,并力图把自己的统治说成是“普遍利益的体现”。这两位思想家在这本书中用一个括号里的话告诉我们:“普遍的东西本来就是一种虚幻的共同体的形式。”那么也就是说,没有普遍的利益,只有阶级的利益。

  当然,“阶级的利益”也可能只是一种“虚幻的共同体的形式”。于是,真实的利益其实就只是各个个人所追求的仅仅是自己的特殊利益,“这些特殊利益始终在真正地反对共同利益和虚幻的共同利益”。于是以国家姿态出现的虚幻的“普遍”利益就会对各种形式的特殊利益进行干涉和约束。马克思和恩格斯说,无产阶级要消灭整个旧的社会形态和一切统治,就必须首先夺取政权,以便使自己的“特殊的独特的‘普遍’利益”能够以“国家姿态”出现,把自己的利益说成是普遍的利益。他们说,在“初期”,这是不得不做的,而且这种情况也发生在民主制中(参见《马克思恩格斯选集》第一卷,38—39 页)。

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