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The Place of Culture in Relational Sociology

100%
Hałas E.
Stan Rzeczy
|
2017
|
issue 1(12) The Relational Turn in Sociology: Implications for the Study of Society, Culture, and Persons
115-138
EN
Margaret S. Archer and Pierpaolo Donati have independently developed relational approaches in the social sciences. Combining morphogenetic theory and the relational theory of society opens up new research perspectives. This article attempts to investigate relational conceptions of culture by answering two questions: one related to the nature of culture and the other to the place of culture in relational sociology. Assuming the complementarity of the theories of both sociologists, the possibility that their conceptions may be inconsistent or even contradict each other is not discounted. The article discusses the issue of symbolization and the presence of processes of semiosis within relational sociology. It is argued that apart from the Cultural System and the Socio-Cultural interaction assumed by Archer’s analytical dualism, a more general category of Cultural Reality can be introduced. This theme is further discussed in the light of Donati’s views on human reality; he postulates including the relational frame of symbolization. Analysis shows that culture occupies a central place in relational sociology. This article exposes the complexity of the nature of culture in human reality.
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Ernst Cassirer i Nelson Goodman: konstruktywna siła symbolizacji kulturowych

67%
Tarnowski J.
IDEA. Studia nad strukturą i rozwojem pojęć filozoficznych
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2016
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vol. 28/2
52-63
EN
According to Ernst Cassirer’s views expressed in Philosophy of Symbolic Forms and Essay on Man a man is ‘a symbolic animal’, which means that: /1/ every meaning is symbolic, /2/ symbolisation creates the world but it does not reflect it, /3/ symbolisations are not individual but cultural, /4/ culture consists of ‘symbolic forms’, i.e., science, common sense, religion, magic, language and art, which create the world in different ways. Nelson Goodman in Languages of Art and Ways of Worldmaking developed Cassirer’s view towards more radical epistemological pluralism and changed his semiotic assumption. Cassirer accepted Frege’s understanding of symbolisation as a relation between three elements: a symbol, its meaning and a denoted object. For Goodman symbolisation is a two-element relation: between a symbol and an object, without the category of meaning. Symbols can denote or exemplify or refer to objects in complex and indirect ways. The paper aims to address the problem of the efficiency of that categorisation.
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