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49 Cards in this Set
- Front
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PATWAG |
Friedrich Nietzsche Perspectivism Aphorisms Transvaluation of Values Will to Power Ascetic Ideal Genealogy |
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Perspectivism |
An anti-essentialist and skeptical position that argues all knowledge is uniquely situated from a certain perspective that shapes the types of truths and values that are seen as authoritative. |
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Aphorisms |
Short pithy phrases mean to provoke learning and multiple interpretations and usually presents a scientific or philosophical observation. |
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Transvaluation of Values |
Values are shaped and changed depending on their historical situations and contexts. |
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Will to Power |
The innate drive towards fullness of life. It takes advantage of force in order to maintain power and self discipline over the body. |
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Ascetic Ideal |
“poverty, humility, [and] chastity” (108). The ascetic ideal is “a severe and cheerful continence” (112) in which one renounces the pains and pleasures of material existence, thus denying the ego and reality itself. By adopting the ascetic ideal, one finds “triumph in the ultimate agony” |
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Genealogy |
Explores the historical development and emergence of common words, beliefs, and ideologies. Understanding the context in which these words, beliefs, and ideologies developed, allows us to see how, more often than not, their meanings and contents changed over time and how they were made possible in the first place. It provides us with a more critical lens for analyzing the foundations for arguments and systems of belief. Non-teleologically. |
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DISH MOCHA |
Karl Marx Dialectical Materialism Ideology Species Being Homo Faber Modes of Production Opium of the Masses Commodity Fetishism Historical Materialism Alienation |
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Dialectical Materialism |
Thesis + Antithesis = Synthesis Exploring the material conflicts that produce historical change. Particularly in class structures, politics, and modes of production. |
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Ideology |
the production of images of social reality |
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Species-being |
When an individual recognizes they are part of the social collective and acts for the greater good and well-being of the species-collective. |
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Homo Faber |
Human beings are creating beings. |
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Modes of Production |
The varied ways that human beings collectively produce the means of subsistence in order to survive and enhance social being. |
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Opium of the Masses |
Religion creates illusion, do away with religion and do away with illusion. |
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Commodity Fetishism |
Lack of proportion between use value and exchange value. Commodities take on a life of their own - they act as if they have their own life. Money can do things in and of its own accord without us having to do anything. Utilities become commodities through labor. |
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Historical Materialism |
The study of the ways in which material contexts and objects shape and change the course of history for human beings. The doctrine that all forms of social thought, as art or philosophy, and institutions, as the family or the state, develop as a superstructure founded on an economic base; that they reflect the character of economic relations and are altered or modified as a result of class struggles; that each ruling economic class produces the class that will destroy or replace it; and that dialectical necessity requires the eventual withering away of the state and the establishment of a classless society: the body of theory, in dialectical materialism, dealing with historical process and social causation. The natural world evolves in such a way as toproduce new ways of experiencing and living in the world. |
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Alienation |
As a result of the division of labor and the capitalist mode of production, the laborer comes to conceive of herself as fundamentally separated (or alienated) from the object she is producing. She is alienated from her fellow laborers due to the necessity of competition to produce one’s subsistence. She is also alienated from nature. No longer recognizing that she is part of and is produced by nature, the laborer only sees nature as a force to be conquered and manipulated towards material production. |
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Durkheim's Religion |
A unified system of beliefs and practices relative to sacredthings, that is to say, things set apart and forbidden – beliefs and practiceswhich unite into one single moral community called a Church, all those whoadhere to them. |
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James' Religion |
“the feelings, acts, and experiences of individual men in their solitude, so far as they apprehend themselves to stand in relation to whatever they may consider the divine” |
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Freud's Religion |
Religionis comparable to childhood neurosis. |
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Marx's Religion |
Religious distress is at the same time the expression of real distress and also the protest against real distress. Religion isthe sigh of the oppressed creature, the heart of a heartless world, just as itis the spirit of spiritless conditions. It is the opium of the people. |
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Geertz's Religion |
(1) a system ofsymbols which acts to (2) establish powerful, pervasive, and long-lasting moodsand motivations in men by (3) formulating conception of a general order ofexistence and (4) clothing these conceptions with such an aura off actualitythat (5) the moods and motivations seem uniquely realistic. |
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Base/Superstructure |
The Base (material) is that which influences and constitutes the superstructure (immaterial, such as philosophy or religion) |
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DISARM SIS V |
Max Weber D-isenchantment of the World I-deas S-ociological History Abstractions/Ideal Types R-ationalization Methodological Individualism S-ocial Action I-nner/Outer Orientation S-ocial Carriers Verstehen |
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Disenchantment of the World |
replacingtraditionally held religious views of spirituality, magic, etc. with scientificrationalism and secularism. The process of modernization that leads to theiron-cage that traps individuals in systems based purely on teleologicalefficiency, rational calculation and control. |
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Ideas |
(or the feelings around ideas) generate practical disciplines or(rational habits) that have direct social effects. Religious beliefs can fuelsocial change. Ideas affect material reality and are expressed in the practicesof social groups. |
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Social Carriers |
Historical actors who are responsible for disseminating andimplementing certain ideas which have the ability to create tangible social,political, religious, and economic change. For example, the employers andworkers of the middle class are social carriers of capitalism. Weber writes,“In order for a particular type of organized life and a particular conceptionof a vocational calling adapted to the uniqueness of modern capitalism to be‘selected,’ obviously they must first have originated among –and as a mode ofthinking be carried by –groups of persons rather than simply by isolatedindividuals” (81). |
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Abstractions/Ideal Types |
An analytically useful device that makes generalizationsabout human behavior that does not account for emotionally-driven actions.Known to be overly generalized, but useful for comparisons or to try tounderstand group behavior. |
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Social Action |
Social action is action and contact between human beings inwhich “the actor’s behavior is meaningfully orient to that of others” (113).Not all human action is necessarily social action because actions may beoriented towards inanimate objects, or could be solitary, as “contemplation or. . . solitary prayer” are (112). For example, a social action in economicterms would be one where “the future wants of others are taken into account andthis becomes one consideration affecting the actor’s own savings” (113). Weberoffers four categories of social action: zweckrational, wertrational, affectualorientation and traditionally oriented through practice. Weber follows up bysaying, "it would be very unusual to find concrete cases of action,especially social action, which were only oriented only in one or another ofthese ways" (117). |
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Inner/Outer Orientated Asceticism |
Focusing on salvation in this world or the next. Innerworldly asceticism insists on this world and affirming one’s calling andvocation. |
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Rationalization |
Adesignation for a methodological device used by sociology to determine actions,their causes, and their effects. Rational courses of action function as an“ideal type” which can be clearly understood by the sociologist, and used as abasis of comparison for other types of non-rational, affective action.Rationalism used in this way implies systematic and methodical actions, asopposed to emotional, or instinct driven actions. |
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Methodological Individualism |
social scientists should seek to understand collectivities(such as nations, cultures, governments, churches, corporations, etc.) solelyas the result and the context of the actions of individual persons |
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Sociological History |
focuseson the historical development of societies through the interaction of socialrelationships, structures, actions, and ideas. |
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Verstehen |
understanding the meaning of action from the actor's point of view. |
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SIC SET |
Emile Durkheim Social Facts Individual vs Community Collective Effervescence Sociology Elementary Forms Totemism |
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Social Facts: |
social facts are ontological elements of society. Structures, norms, and values external or coercive to the individual that must be studied through observation and measurement. |
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Individual vs Community: |
The group makes the individual. |
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Collective Effervescence: |
Intense, collective frenzy that Durkheim attributes to special social gatherings. This effervescence causes individuals to act outside of the normal bounds of daily life. This inspires a feeling of difference that explains the exalted states of effervescence as separate from mundane everyday reality. Effervescent settings and the sense of difference they inspire gives rise to religious ideas. |
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Sociology: |
an empirically rationalistic form exploring the ways human systems construct and shape individuals and the human experience of the world through collective representations. |
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Elementary Forms: |
“In order to uncover the truly original form of religious life, [it is necessary] to delve beneath observable religions, analyze them to identify the basic elements they share, and find out whether there is one such element from which the others are derived” (45). Durkheim seeks not so much the origins of religion but the “ever present forms” of religion. |
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Totemism: |
“The totem is not only the symbol of the clan, but actually the clan itself, represented in the form of the arbitrary animal or plant. The totem god is, according to this theory, a projection of the clan, and devotion to the totem is devotion to the clan. Here, a society can ascertain the commitment of any individual through his or her veneration of the totem. Rituals performed to the totem, then, are performed to promote consciousness of the clan, reminding tribe members that they are committed to a real thing.” |
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FEW HOP UP |
William James Fruits not Roots (Pragmatism) Extreme Cases What Difference does the difference make? Healthy Minded Onceborn/twiceborn Personal Experiences
Unified/Divided Self Philosophical Psychology |
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Fruits not Roots (Pragmatism): |
Exploring the usefulness of certain beliefs, not their causes. |
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Extreme Cases |
James focused on the “exceptional and eccentric” casesas they offered the clearest examples of the core aspects of religiousexperience. |
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Healthy Minded – SickSoul |
“James identifies “healthy-mindedness” as underlying various kinds ofidealism and positive thinking, which put the unpleasant parts of life out ofthought and instead focus on what is good, because “it is a deliberatelyoptimistic scheme of life” that is meant to encourage people to live well andhappily by denying or ignoring the unpleasant. James takes the specific exampleof the “mind-cure movement” which used mental healing to cure people ofphysical diseases and was also intended to help people lead happier livesgetting them to eliminate negative elements in their lives.” |
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Once-born/twice-born |
James differentiates between “the healthy-minded, whoneed to be born once, and of the sick souls, who must be twice-born, in orderto be happy” (166). The religious experiences of the twice-born differentiatebetween the ‘two lives, the natural and the spiritual, and we must lose the onebefore we can participate in the other” (166-7). |
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Personal Experiences |
James explores literature and examples of individuals with the “acutefever” for religious experience. |
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Unified/Divided Self |
“James explains thatthere are individuals who live with opposing compulsions within themselves,which pull them in different directions. For these kinds of people,particularly if religious, “their spirit wars with their flesh, they wish forincompatibles, wayward impulses interrupt their most deliberate plans, andtheir lives are one long drama of repentance and of effort to repairmisdemeanors and mistakes” (169). James gives St. Augustine as the best exampleof a divided self – someone who felt deeply caught between his spiritualcalling and his worldly self and desires. Religion offers a way of creatingunification within these people, a phenomenon James finds psychologicallyinteresting, though he recognizes that there are other ways of gaining thisself-unification, including leaving religion entirely. “ |
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Philosophical Psychology |
James trained as psychologist/doctor and approacheshis questions about religious experiences from the point of view ofpsychological experiences and motivations. James explains in order to studyreligion psychology, he will look examples of “men who were most accomplishedin the religious life and best able to give an intelligible account of theirideas and motives” (3). |
