By Peter Hamilton
The fundamental difficulty of this learn is to provide, elucidate and examine the advancements that have characterised the sociology of information, and that have set for it the outlines of its significant problematics. Peter Hamilton examines the main precise methods to the determinate courting among wisdom and social constitution. He considers the 3 major ‘pre-paradigms’ of the sociology of information in accordance with the paintings of Marx, Durkheim and Weber, and appears on the contribution of Scheler, Mannheim and phenomenological reviews to this advanced box. He explores the highbrow context, rather that of Enlightenment philosophy, during which the issues thinking about generating a sociology of information first got here to mild. In end, the writer indicates an inclusive viewpoint for imminent the problems posed in any try to describe and clarify family among wisdom and social structure.
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Additional resources for Knowledge and Social Structure: An Introduction to the Classical Argument in the Sociology of Knowledge
But this 'science', as we have argued elsewhere, requires some conceptualization or definition of social structure and what it is that makes it distinctively 'social'. Marx provides this in his outline definition of social structure as 'the co-operation of several individuals'; structures are historically differentiated to produce an equation in which the stage of development of the mode of production as a productive force on the one hand, combines with an appropriate social structure as another productive force (in the sense of division of labour) on the other, the totality thus produced determining the nature of society, the total social system.
Ideology is not then produced to 'cover up' reality in a conspiratorial fashion, but is systematically generated by the structure of social relationships, by the social division of both mental and material labour. Each new ruling class, in presenting its interests as the common interests of all and as the only rational and valid ideas, does not do this in order merely to confuse the rest of society (although of course the attempt to gain power for one group alone involves the intentional production of ideology as well); it actually believes in the rightness of its claim to hegemony and authority.
The corollary ofthis is that ideology, which Marx defines as men's false conceptions about themselves as social beings, in its inversion of men and their social conditions, is a consequence solely of the historical situation in which they live, the social structure pertaining at that time. This simply stated thesis thus provides the basic outline of the Marxian paradigm of the sociology of knowledge from which all development of the social conception of ideology and the relationship between knowledge (consciousness) and society proceed in Marxist thought.