Georg simmel contribution sociology. Georg Simmel's Style of Work: A Contribution to the Sociology of the Sociologist on JSTOR 2022-12-27
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Georg Simmel was a German sociologist and philosopher who made significant contributions to the field of sociology in the late 19th and early 20th centuries. Simmel is known for his work on the individual in society, as well as his analysis of social relationships and social forms.
One of Simmel's key contributions to sociology was his concept of the "dyad," which refers to a social relationship between two individuals. Simmel argued that dyadic relationships are characterized by a high level of intimacy and emotional intensity, and are therefore different from other types of social relationships. This concept has been influential in the study of social psychology and interpersonal relationships.
Simmel also made important contributions to the study of social groups and organizations. He argued that social groups are characterized by their shared values, norms, and goals, and that they can exert a powerful influence on individual behavior. Simmel's work on social groups has been influential in the study of social psychology, as well as in the fields of organizational behavior and management.
Another key contribution of Simmel's was his analysis of social forms, or the patterns of behavior and interactions that characterize different societies. Simmel argued that societies are characterized by different forms of social interaction, such as cooperation, competition, and conflict, and that these forms are shaped by the cultural, economic, and political contexts in which they occur. This analysis has been influential in the study of social structure and cultural sociology.
In addition to his contributions to sociology, Simmel was also a key figure in the development of the discipline of philosophy. His work on the individual in society, as well as his analysis of social forms, had a major impact on the development of existentialism and other philosophical movements.
Overall, Georg Simmel made significant contributions to the field of sociology, and his work continues to be influential in the study of social relationships, social groups, and social forms.
Georg Simmel Biography
And now, as to the analogy of all this in human socialization. The players can anticipate and interpret the immensely subtle actions of their opponents. In the case of envy it is a matter of indifference whether the object is withheld because the third party possesses it, or whether even loss or renunciation of the object on the part of this third party world still fail to put the envious person in possession of it. The level on which one may reach out from the basis of a right in no way coincides with the plane in which these feelings lie. Though he was born into a large family and his father died when Simmel was relatively young, he received a comfortable inheritance that allowed him to pursue a life of scholarship. This is because there is a belief that the Stranger is not connected to anyone significant and therefore does not pose a threat to the confessor's life. That is my life.
Contribution of georg simmel to sociology Free Essays
As practical belief is a relation between per- sons which fashions an absolute over and above the form of relation; as unity is a form of relation between a group of persons which raises itself to that personification of the unity of things in which the divine is represented; so morality contains those forms of relation between man and man which the interests of the group has sanctioned, so that the God who exhibits the relative contents in absolute form, on the one hand, represents the claims and benefits of the group, as against the individual, and, on the other, divests those ethical-social duties which the individual must perform of their relativity, and presents them in himself in an absolutely substantial form. And yet the social group is sufficiently unified to be regarded as the real unifying focus of these divergent radiations. The original published version of this document is in the public domain. This stranger is someone who has a particular place in society within the social group that the person has entered. This last assertion by no means denies that this conception also has objective reality; only the motive out of which it grew subjectively into an idea is in question.
Georg Simmel Contribution to the Sociology of Religion
The distance, for example, between two related individuals—which distance gives character to their relation—often appears to us as the product of an inclination which should properly have produced a much closer intimacy, and of a disinclination which must have thrust them much farther from each other. Two further considerations will illustrate how much the 370 unity of the group belongs to the functions that have developed into religion. They are not intended to describe the historical course of the origin of religion, but only to point out one of its many sources, quite irrespective of the fact whether this source, in conjunction with others, also from the domain of the non-religious, gave birth to religion, or whether 375 religion had already come into being when the sources here discussed added their quota to its content—their effectiveness is not dependent upon any particular historical occasion. The argument is: Since there is something not wholly displeasing to us in the misfortune of our best friends, and, since the presupposition excludes, in this instance, conflict of material interests, the phenomenon must be traced back to an a priori hostility, to that homo homini lupus, as the frequently veiled, but perhaps never inoperative, basis of all our relationships. But this possibility or necessity can concern only him who has in view the complete elucidation off the origin and nature of religion, but it does not affect our attempt to trace only a single one of the rays that are focused in religion. For example, especially in pre-modern societies, most strangers made a living from trade, which was often viewed as an unpleasant activity by "native" members of those societies.
The energy with which each of these tendencies seeks to subdue the others is nourished, 521 not only by their egoistic interest, so to speak, but by the interest which goes much farther than that and attaches itself to the unity of the ego, for which this struggle means dismemberment and destruction, if it does not end with a victory for unity. Many social interests were at first protected by the family organization, but later, or in other places, were taken under the care of purely voluntary associations or by the state. Never to yield to them, but to anticipate them from a distance, to insure against them in advance by reciprocal concession, is by no means always an affair of the most genuine and profound affinity, but it occurs rather in the case of sentiments which are affectionate to be sure, virtuous, and loyal, in which, however, the ultimate unlimited devotion of feeling is lacking. It seems to be particularly decisive that this difference is relatively crass in cases of the lower grades of either sentiment, of the first betrayals of feeling or judgment for or against a person. Simmel points out that the unity of society need not depend upon any external observer.
But precisely through its pure objectivity, because it stands quite beyond the subjective antitheses of pity and cruelty, this unpitying type of struggle, as a whole, rests on the presupposition of a unity and a community of the parties never elsewhere so severely and constantly maintained. Through formal sociology Simmel was proposing an alternative way of thinking to his contemporaries. All high and pure forms existed at first experimentally, as it were, in the germ, in connection with other forms; but in order to comprehend them in their highest and independent forms, we nmust look for themn in their undeveloped states. But, more important even than to, deny that we ofer here a theory of the historical origin of religion, is it to insist that the objective truth of religion has nothing whatever to do with this investigation. Our features Plagiarism-free papers Objective Culture With an increasing level of division of labor in the modern world, there is an improved potential and ability to create new objects of the cultural world.
Over 200 of his articles were published during his lifetime in a wide range of journals, newspapers, and magazines, and several more were published after his death. Human beings expect society to have order and stability, and even a predestination, as if society had been made especially for them. It matters not whether fear or love, ancestor-worship or self-deification, the moral instincts or the feeling of dependence, be regarded as the subjective root of religion; a theory is only then entirely errone- ous when it assumes to be the sole explanation, and then only correct when it claims to point out merely one of the sources of religion. The emo- This content downloaded from 119. In this case the tension of antagonism, whether reciprocal or one-sided, becomes the stronger and more comprehensive, the more unlimited the unity is from which it proceeds, and the more passionately its conquest is sought.
The intellectual motive underlying this explanation is a very general one, and may be expressed as a comprehensive rule, of which the materialistic conception of history affords a single illustration. Social individual cannot be partly social and partly individual. It is, after all, the general destiny of human beings to fall in love and marry or at least, that is how our culture would portray matters. The reason why this case does not emerge so evidently as that of love may be that the love impulse, in connection with its intense physiological stimulation in youth, gives unmistakable evidence of its spontaneity, its impulse from the terminus a quo. In England, at this time, the parliament of the barons can still hardly be distinguished from an extended royal council. The scale of relationships thus resulting is also one that may be described from the standpoint of ethical catagories. If the consciousness of the jealous person often seems to vibrate between love and hate, this means that these two strata, of which the second is built upon the first over its whole extension, in turn gain the preponderance in consciousness.
Georg Simmel: A Contribution to the Sociology of Religion
Within the closed circle hostility signifies, as a rule, the severing of relationships, voluntary isolation, and the avoidance of contact. These variously specialized forms of disfavor run through the reciprocal attitudes of people in countless ways. Apart from this, however, in the case of the deeper natures, refined susceptibility of differences will make attractions and repulsions the more intense when they arise from past tendencies in opposite directions. This is because most of his findings such as the objective culture, discuss the impact of innovations on the culture of individuals. With the modification to be introduced presently, nothing can be shown to disprove the assertion that the like is the case with hate: that the soul possesses also an autochthonous need of hating and of fighting, which often on its side projects their offensive qualities upon the objects which it selects.
The peaceful character of the group-life just referred to is only relative. However, he has received a remarkable level of criticism on the fragmentary nature of his works. The entire history of social life is permeated by this process: the positively antagonistic motives of individuals, with which their social life begins, grow up into separate and independent organisms. It seems to me that among these forms which huLman relations assume, and which may have the most diverse contents, there is one which cannot be otherwise described than as religious, even though this designation of it, to be sure, antici- pates the name of the complete structure for its mere beginning and conditioning. If everyone is known then there is no person that is able to bring something new to everybody.
Georg Simmel's Style of Work: A Contribution to the Sociology of the Sociologist on JSTOR
And the multiplicity of psychological causes to which religion is ascribed corresponds to this indefinite conception as to its nature. Simmel gives an acutely disturbing illustration of this in his essay on The Stranger 1950c. In order, now, to find the points at which, in the shifting condi- tions of human life, the momenta of religion originated, it will be necessary to digress to, what may seem to be entirely foreign phenomena. But precisely such persons, who hope to preserve the dignity of religion by denying its historical-psychological origin, must be reproached with weakness of religious consciousness. The misconception that the one factor tears down what the other builds up, and that what at last remains is the result of subtracting the one from the other while in reality it is much rather to be regarded as the addition of one to the other , doubtless springs from the equivocal sense of the concept of unity.
