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TYPOLOGY OF PHENOMENOLOGICAL SOCIOLOGY CONCEPTUAL APPARATUS (PART 3) (Typolohiia katehorialno-poniattievoho aparatu fenomenolohichnoi sotsiolohii)

100%
Shulga O.
Sotsiolohiia: teoriia, metody, marketyng (Sociology: Theory, Methods, Marketing)
|
2009
|
issue 4
56-66
EN
The article is devoted to the theoretical problems of phenomenological sociology. The author analyses category-conceptual apparatus used by P.L.Berger and Th.Luckmann, as followers of A.Schutz. Their works are treated here as a 'post-classical' period of phenomenological sociology, although both scientists don't accept a possibility of 'phenomenological sociology' and speak about phenomenology as a proto-sociology. The analysis is focused on the concept 'legitimation', as well as and other concepts which help to understand it, such as: 'symbolic universe', 'externalization', 'objectivation', 'internalization', 'habitualization', and 'religious representations'. The author also compares Schutz's context of the term 'life-world' with that of Berger and Luckmann's concept 'world of everyday life', that has narrower definition. An integral characteristic of their concept is 'institutionalization'; they try to find mechanisms which make a life-world as taken-for-granted. In order to understand deeper this fundamental the author refers to legitimation conception and conception of symbolic universes. As a conclusion, the author makes an emphasis on the necessity of further development of theoretical level of phenomenological sociology. Regarding this task, some concepts of the theoretical systems of P.L.Berger and Th.Luckmann have an extremely high heuristic and gnoseological potential.
2

Fenomenolohia Arona Gurvicha: vytoky, zviazky, contekst

51%
Shulga O.
Sotsiolohiia: teoriia, metody, marketyng (Sociology: Theory, Methods, Marketing)
|
2011
|
issue 1
38-51
EN
The essay presents a phenomenological analysis of the functioning of symbols as elements of the life-world with the purpose of demonstrating the interrelationship of individual and society. On the basis of Alfred Schütz’s theory of the life-world, signs and symbols are viewed as mechanisms by means of which the individual can overcome the transcendences posed by time, space, the world of the Other, and multiple realities which confront him or her. Accordingly, the individual’s life-world divides itself into the dimensions of time, space, the social world and various reality spheres which form the boundaries or transcendences that one has to understand and integrate. Signs and symbols are described as appresentational modes which stand for experiences originating in different spheres of the life-world within the world of everyday life, within which they can be communicated, thereby establishing intersubjectivity. Schütz’s theory of the symbol explains how social entities — such as nations, states or religious groups — are symbolically integrated to become components of the individual’s life-world. The following paper reconstructs Schütz’s concept of the symbol as a crucial component of his theory of the life-world, which is seen as an outstanding phenomenological contribution to the theory of the sign and the symbol in general.
3

Symvol i teoria zhyttiesvitu: “Transtsendentsii zhittiesvitu i podolannia yikh za poserednytstva znakiv i symvoliv”

51%
Dreher J.
Sotsiolohiia: teoriia, metody, marketyng (Sociology: Theory, Methods, Marketing)
|
2011
|
issue 3
3-25
EN
This essay presents a phenomenological analysis of the functioning of symbols as elements of the life-world with the purpose of demonstrating the interrelationship of individual and society. On the basis of Alfred Schutz’s theory of the life-world, signs and symbols are viewed as mechanisms by means of which the individual can overcome the transcendences posed by time, space, the world of the Other, and multiple realities which confront him or her. Accordingly, the individual’s life-world divides itself into the dimensions of time, space, the social world and various reality spheres which form the boundaries or transcendences that the I has to understand and integrate. Signs and symbols are described as appresentational modes which stand for experiences originating in the different spheres of the life-world within the world of everyday life, within which they can be communicated, thereby establishing intersubjectivity. Schutz’s theory of the symbol explains how social entities – such as nations, states or religious groups – are symbolically integrated to become components of the individual’s life-world. The following paper reconstructs Schutz’s concept of the symbol as a crucial component of his theory of the life-world, which is seen as an outstanding phenomenological contribution to the theory of the sign and the symbol in general.
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