Phenomenological sociology
Phenomenological Sociology
Content Schutz's Phenomenological Sociology Peter Berger and Luckmann: Sociology of Knowledge in Phenomenological Perspective Bourdieu on Phenomenology and Ethnomethodology Garfinkel: Ethnomethodology
Content • Schutz’s Phenomenological Sociology • Peter Berger and Luckmann: Sociology of Knowledge in Phenomenological Perspective • Bourdieu on Phenomenology and Ethnomethodology • Garfinkel: Ethnomethodology
Schutz: meaningful structure of the world of daily life Schutz's intellectual life was a concern for the meaningful structure of the world of daily life, the everyday working world into which each of us is born within whose limits our existence unfolds and which in its massive complexity, to outline and explore its essential features and to trace out its manifold relationships were the composite parts of his central task, the realization of a philosophy of mundane reality, or in more formal anguage, of a phenomenology of the natural attitude The understanding of the he paramount reality of common sense life is the clue to the understanding of the work of Schute
Schutz: meaningful structure of the world of daily life Schutz’s intellectual life was a concern for the meaningful structure of the world of daily life, the everyday working world into which each of us is born, within whose limits our existence unfolds, and which in its massive complexity, to outline and explore its essential features, and to trace out its manifold relationships were the composite parts of his central task, the realization of a philosophy of mundane reality, or in more formal language, of a phenomenology of the natural attitude. The understanding of the paramount reality of commonsense life is the clue to the understanding of the work of Schute
Intersubjectivity The study of intersubjectivity seeks to answer questions such as these: how do we know other minds? Other selves? How is reciprocity of perspectives possible? How is mutual understanding and communication possible Intersubjectivity exists in the "vivid present in which we speak and listen to each other. We share the same time and space with others This simultaneity is the essence of intersubjectivity, for it means that i grasp the subjectivity of the alter ego at the same time as I li in my own stream of consciousness. and this grasp in simultaneity of the other as well as his reciprocal grasp of me makes possibleour being in the world together. Though both focused on subjectivity, phenomenological philosophers within the realm of consciousness and Schutz in the social world
Intersubjectivity • The study of intersubjectivity seeks to answer questions such as these: How do we know other minds? Other selves? How is reciprocity of perspectives possible? How is mutual understanding and communication possible • Intersubjectivity exists in the “vivid present” in which we speak and listen to each other. We share the same time and space with others. “This simultaneity is the essence of intersubjectivity, for it means that I grasp the subjectivity of the alter ego at the same time as I live in my own stream of consciousness. And this grasp in simultaneity of the other as well as his reciprocal grasp of me makes possible our being in the world together. • Though both focused on subjectivity, phenomenological philosophers within the realm of consciousness and Schutz in the social world
The common-sense world The common- sense world,”“ world of daily life,y“ every day world everyday working world ,"mundane reality are variant expressions for the intersubjective world experienced by man within what Husserl terms the natural attitude,, The common-sense world is the arena of social action; within it men come into relationship with each other and try to come to terms with each other as well as with themselves. All of this. however. is typically taken for granted, and this means that these structures of daily life are not themselves recognized or appreciated formally by common sense. Rather common-sense sees the e world, acts in the world. an interprets the world through these implicit typifications
The common-sense world • “The common-sense world,” “world of daily life,” “ everyday world ”,”everyday working world”, “ mundane reality” are variant expressions for the intersubjective world experienced by man within what Husserl terms the “natural attitude”. The common-sense world is the arena of social action; within it men come into relationship with each other and try to come to terms with each other as well as with themselves. All of this, however, is typically taken for granted, and this means that these structures of daily life are not themselves recognized or appreciated formally by common sense. Rather, common-sense sees the world, acts in the world, and interprets the world through these implicit typifications