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Микросоциология: роли, классы, иерархия — курс Михаила Соколова / ПостНаука

Микросоциология: роли, классы, иерархия — курс Михаила Соколова / ПостНаука

Channel: ПостНаука

Рационализм и эмпиризм в социологии — Виктор Вахштайн

Рационализм и эмпиризм в социологии — Виктор Вахштайн

Channel: ПостНаука

Владение — Дмитрий Дождев

Владение — Дмитрий Дождев

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Как формируется речь? / Елена Ворошилова

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Этическая теория Борис Кашников

Этическая теория Борис Кашников

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Гопал Кришна Госвами - Спасение падших людей кали юги

Гопал Кришна Госвами - Спасение падших людей кали юги

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Сатья дас - Восемнадцать способов остаться одинокой

Сатья дас - Восемнадцать способов остаться одинокой

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Как нам правильно общаться? - Жака Фреско

Как нам правильно общаться? - Жака Фреско

Channel: Жак Фреско

лекция

наука

правило Макнотена

психология

ПостНаука

социология

джеймсовская проблема

культура

Уильям Джеймс

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the prehistory of the development of the sociology of

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everyday life is closely connected with the so-

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called

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James

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James begins long before

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William James actually

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formulates it; it begins approximately

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47 years before the publication of the famous book of the

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principle of psychology and the chapter of which

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went down in the history of sociology much more

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than in the history of psychology on January 20, 1843

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year when the

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secretary of the British Prime Minister

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Robert Peel, Edward Dran, leaves his

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Whitehall residence and heading to

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Cherin Cross station, receives a bullet in the back

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from Niel Manon, the bankrupt

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owner of a wood processing

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enterprise from Glasgow, who, as the

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investigation will establish, suffers from a hallucinatory state,

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it seems to him that the Prime Minister personally

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announced the war brought him to ruin,

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sends spies, hired killers and, by

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and large,

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Macton acts out of self-defense. He

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decides to kill Peel until Peel

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kills him.

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proves that being crazy, McNaught

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does not control his actions, he

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is not the Subject of his actions, he

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succeeds, the judges take into account

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his arguments, McNaught is sent

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to a

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psychiatric clinic for compulsory treatment, where he dies

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almost 30 years later. However, London

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society is agitated and the Queen demands that he The

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London College of Judges

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formulate very clear requirements in

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accordance with which a person can

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be held responsible for his

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actions, the rules that are formulated by the

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London College of Judges and are

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called the Manon rule, which is interesting by the

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name of the killer and not by the name of the victim, and we

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know about them thanks to American

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legal dramas when we hear the phrase he

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was not able to distinguish good from evil and was

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not aware of the consequences of his actions

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this is the second rule of manon However, there is

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another rule of makt about which

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less is known however it is still

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in use in British

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legal proceedings this rule of manon

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requires judges to accept for a second

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as an assumption What if the person

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imagined this person is taking place

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in reality and judging his actions

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based on the fact that the circumstances of his

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hallucination are valid and real this

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means that if Daniel Macton decides

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to kill Edward Drand in order to

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send a message to Robert

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Peel then he should be executed Despite the

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fact that he suffers from hallucinations If

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he is deeply convinced that he is being

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politically hunted and he acts out of

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self-defense and is sent for

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compulsory treatment in this way

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If you are crazy And it seems to you that

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your wife is having an affair with your neighbor and you are

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killing neighbor, then you should be executed

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despite your madness, because

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even by the standards of this

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hallucinatory-paranoid human

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action in one or another layer of reality,

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it requires from a philosopher, first of all, from a

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philosopher, then sociologists have not yet gotten

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to this topic, to distinguish between the orders of the real,

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to distinguish, as Alfred would later write

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shus finite areas of meaning in what world

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was the person who performed

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this action Yes, if for example, Don Quixote

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attacks the mills and crushes the

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mills but at the same time fights with

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giants, judges must take into

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account That Don Quixote commits damage

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to property

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Not because he decided to spoil his neighbor and

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spoil him mills, but because

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Possessed by the spirit of chivalry, he rushes to

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fight the giants and taking Attention

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In accordance with the rules of manon, this

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circumstance Donkihoto had to be

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sent for compulsory

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treatment, of course. Not because he is not responsible

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for his actions, a very important point in

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which the lawyer miscalculated. Not because he

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is not a Subject he is a

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Subject but he does not act in the world

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in which he causes damage in 180 e

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the problem receives philosophical development

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thanks to the text by William James

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principles of psychology a text that is a

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classic of psychological thought But one

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chapter in this book is much better known

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to sociologists than to psychologists, this chapter

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number 21 which is called the perception of

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reality Ulm James offers a

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kind of anthology of the World he says our world

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is Multiple realities they are

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layered This is a world in which things fight

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back This is a world in which you stumble over a

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gate This is a world in which you are your

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body first of all This is physical

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existence, and then different worlds begin to be layered over it,

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including, he says, for example, the world

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of hallucinations, the world of mental illness, the

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world of dreams, the world of idols of the clan, and the

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collective delusions inherent in people of

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your class and origin; in general,

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James’s classification of worlds is reminiscent of

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Bohr’s encyclopedia of animals This is a

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very strange accumulation of worlds, it is

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completely incomprehensible to us how they are connected to each other,

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James, in my opinion, understands it even

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less, nevertheless, James

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lays down the axiomatics of the future

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sociology of everyday life by introducing into it

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two axioms, two assumptions, the first I have already

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voiced is the world of the Supreme Reality of

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physical objects of sensations falls

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pain collisions of everything that is difficult to

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ignore

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we say that all other worlds in

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one way or another lose to him

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they are deficits these are derivatives of the

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physical world and the second assumption

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that he makes he says is the thesis about the

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structural similarity of worlds This is very

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interesting the world of a madman the world in in which

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Daniel McTon acts is structurally

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similar to the world of a normal person, this

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means that in it, in general,

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most of the same

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rules that operate in the world of

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everyday life seem to apply, then in Manon’s verse the

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circumstances of the place and time of action have been changed,

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so James says we

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must not it’s easy to distinguish between worlds Yes,

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for example, the world of everyday routine

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existence is not problematic operations

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with objects and the world in which everything is the

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same but only this is the result of our

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hallucinations, from this

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problematic that lays the James

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you see Yes, something is given to Namina The

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media are superimposed on each other or obliged

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answer the question But actually yes In

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what stratum of reality or as

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James

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Suburgan says action on the theater stage

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action in everyday life we cannot

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say to qualify this or that

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action until we can say with confidence

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what stratum of reality it

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belongs to is at this moment

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acting exactly this so-called

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dmso problem becomes Central to

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phenomenological sociology and as

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part of it the sociology of everyday life, the project of

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Alfred Schutz, who says: Yes, we

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must always start with the idea of the

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plurality of worlds, only Schutz creates a

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kind of Continuum of worlds, he takes

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James and says, indeed, the world

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of everyday life is real because

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that it is in this world that

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Guslev’s predicates of reality coincide,

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the predicates of existence in precisely this

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world we cannot doubt until the

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reality of the things around us, and so

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on and so forth Further And most importantly in this

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world he says we act In the power of the

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natural attitude of consciousness

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is natural an attitude of consciousness is not a

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reflexive attitude of consciousness this is an

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action out of habit this is an action in a

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routine mode this action is not

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meaningful if we understand by meaning

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what the classics of our

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disciplines like Faith meant by it We always say

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he starts from this world But this is an important

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moment when we move into jealous attitude

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and umm I just

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did at this moment we begin to

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endow our own actions

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with meaning or when we move into the world

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of imagination and begin to think about what

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I should do after some time

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at this moment we begin to

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endow our actions the meaning

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turns out that in the world of everyday life there is still

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not much meaning, but

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only now we are talking about the fact that the meaning of

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interspersing what is already there with

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all the other worlds says shu

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layering the pyramid is, of

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course, this very Supreme reality

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of James and at the top of the pyramid

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a dream is a dream - this is a

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completely, completely illusory world, everything

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else is a hallucination, a scientific

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theorist is somewhere in the middle, so

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every world is told by the cognitive

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style, this is what we can and cannot

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doubt about epochs, this is how time flows there,

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this is how we exist there with

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other people the

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form of experience of togetherness inherent in this particular world

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What is the dominant form of

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activity Yes, in the world of everyday life -

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this is bodily activity That is why in the

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world of everyday life things can

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fight back in the world of fantasy I can do

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whatever I want with things, describing the

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elements of cognitive styles he says

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allows us in this way Yes, to distinguish exactly

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how the social manifests itself in each of

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the worlds or in some interpretations

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of the buffoon theory, some authors

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say that no social can

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only exist in the world of everyday life where the

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dominant form of existence with

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another person presupposes the reaction of the

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other person; intersubjectivity of

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communication. We, of course, can

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communicate with our imaginary

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friends, but you understand that Imaginary

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friends, being really shuu

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communication partners, do not fight back;

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they are deprived of true subjectivity;

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therefore, our coexistence with them

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is social in the full sense of

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the word. This is the shuv end

00:10:29

concept in which the central place

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is given to communication, the central place

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is given to intersubjectivity and the

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central place is paid to

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coexistence with other people as

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bodily beings in the world of

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everyday life, not reflexively in the world

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of everyday life, I emphasize this is the starting

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point of this philosophical sociology of

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everyday life, which, together with

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Alfred Shum, moves to the

00:10:49

American Continent and collides with the

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empirical sociology of everyday life in the

00:10:54

Chicago

00:10:58

school L

Description:

Источник - https://postnauka.org/video/14295 Что такое «правила Макнотена»? В чем состоит «джеймсовская проблема», и какое решение она получила в феноменологической социологии? Как развитие социологии повседневности связано с классификацией миров, предложенной Уильямом Джеймсом? Об этом рассказывает кандидат социологических наук Виктор Вахштайн.

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