Being Social: Ontology, Law, Politics


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Note: Citations are based on reference standards. However, formatting rules can vary widely between applications and fields of interest or study. The specific requirements or preferences of your reviewing publisher, classroom teacher, institution or organization should be applied.

Scott Shapiro Keynote Social Ontology Boston 2018

The problem of pauperism in society caused a great deal of anxiety about man and his community, accompanied by a vision Arendt, Human Condition, 28—9. This is the conception of the social which becomes the object of social sciences.

Meta-institutional Concepts: A new Category for Social Ontology

Later on sociology was, rightly or wrongly, to do its best to comply with this demand and some writers even went so far as to insist that could be regarded as a science only to the extent to which it actually did so. This vision motivated the social and philosophical theories of positivism and utilitarianism that dominated political and legal thought throughout the nineteenth century.

N In Society Must Be Defended, Foucault provides a different but compatible account of the discovery or invention of modern society, IO placing its birth at the turn of the seventeenth century. The refiguring of the social within poststructuralist thought responds to this reification of the social which occurs in modernity. However, it is not an attempt to return to the idea of the social which was present in antiquity, to relegate it to the biological sphere and reinstate a rigid separation between the social and the political realms.

O 12 Foucault, Society, 49— There are more or less significant differences amongst poststructuralist theorists as to the status of this sociality; the notion of the social informing the N present essays takes it to be the condition of possibility for deter- mination and signification as such.


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  8. In this sense, the social must be IO read as a problem—perhaps even the problem—of being. Through Jean-Luc Nancy in particular, we claim that the question of being must be articulated as a matter of both plurality being for us is always a matter of being-with or D PR Mitsein and materiality, praxis and action. With this move FO RS we are following a vein in poststructural thought that casts soci- ality as the excess which maintains the constitutive openness and contingency of representation, rather than a pre-determined entity or essence; but we want to stress that this excess is immanent to a FI sensed, material, and creative social life.

    O 17 Jacques Derrida, Politics of Friendship, trans. Community simply is, as a condition of our exist- ence, prior to all of these formulations or appropriations of that relationality. O 20 Nancy, Inoperative, Are we not repeating the very gesture that we purportedly seek to supersede in this collection? The transcendent ground—typically associated with a classical account of sovereignty—is eschewed but so too is an all-encompassing immanentism that offers no R T access to a beyond of the purely present or given.

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    And so too do the terms and categories that animate politics change form. As with our re-thinking of the social, we want to pursue a sense of the law that takes on R T an ontological register. We are, Nancy stresses, abandoned at birth and so are forced or com- IB F pelled to be in a state of abandonment.

    There is abandonment—and this is the law.


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    7. Perhaps here we are returned to the anxiety with which we D PR opened this introduction. O 32 Nancy, Finite Thinking, This perhaps explains the persistence of our anxiety N of the social—to think of the social in the terms discussed in this book is to be exposed to a trembling of grounds and a fraying of IO fixed frames of reference that puts all of us, and our sociality itself, in question. Perhaps, in the end, we might find some quiet solace IB F in this common anxiety of social being.

      Firstly, amongst all the references in the pages that follow, from Butler to Blanchot, Foucault to Laruelle, readers will note that one name looms larger D PR than others. And did you forge that chess set?

      Georg [György] Lukács

      Schwyzer understands the reason of such unexpected reaction when his host explains to him what the practice of chess consists of in Ruritania:. There is, he says, only one chess set for each community. Chess is enacted once every year by the priest of the community, for purposes of determining the will of the gods.

      If white mates black, the community and the crops will flourish; if black mates white, there will be trouble Chess is not a duel or a battle. It is a sacred rite. There is no winning or losing at all The rite of chess is not a form of competition: in the rite of chess, you cannot win or lose, because victory and defeat are no part of the grammar of the rite.

      Indeed, the activity of the two practices rite of chess and game of chess is governed by the same rules: the constitutive rules of chess.

      Georg Lukács and the Possibility of Critical Social Ontology

      As Schwyzer tells us, Ruritanians do not know games as tennis, football or chess:. It is logically independent from these rules. With regard to the institution of the game of chess, the concept of game is meta-institutional, since it is not constituted, but presupposed by the rules of chess. The meta-institutional concept of game is presupposed, for example, by Article 1 of the F. Even the creation of a game has to comply with the requirements of game activity in general. For instance, in order to create a game practice, you must respect the conditions which are set by the concept of game itself.

      In the language of German phenomenologist Adolf Reinach, these are two eidetic laws Wesensgesetze of the competitive game. Searle argues that institutional facts are made possible by the human institutions understood as systems of constitutive rules. As Searle writes about institutional facts:. They are indeed facts; but their existence, unlike the existence of brute facts, presupposes the existence of certain human institutions Similarly, you cannot owe a car in the absence of the institution of property, although you can still drive it.

      It is the level of the conditions of possibility of the institutions themselves. It is only the investigation of meta-institutional concepts presupposed by a certain institution that allows to have a complete picture of the conditions of possibility of the institutional facts made possible by this institution.

      At this level, the concept of competitive game and the concept of victory come into play. They are not self-sufficient from the point of view of their categorical apparatus. Institutions are immersed in a conceptual atmosphere that conditions their possibility of existence Anscombe, G. Ahern, E. Borges, J. Borutti, S. Bourdieu, P. Caillois , R.

      Cameron, J.

      Carcaterra, G. Conte, A. Studi , Torino, Giappichelli. Crosby , J. Burkhardt ed , Speech Acts, Meaning and Intentions. Critical Approaches to the Philosophy of John R. Searle , Berlin, de Gruyter: Dummett, M. Huizinga, J. Proeve eener bepaling van het spel-element der cultuur , Haarlem, Tjeenk Willink. Lorini, G. Stancati, A. Givigliano, E. Fadda, G. Machery, E. Miller, D.

      Being Social: Ontology, Law, Politics Being Social: Ontology, Law, Politics
      Being Social: Ontology, Law, Politics Being Social: Ontology, Law, Politics
      Being Social: Ontology, Law, Politics Being Social: Ontology, Law, Politics
      Being Social: Ontology, Law, Politics Being Social: Ontology, Law, Politics
      Being Social: Ontology, Law, Politics Being Social: Ontology, Law, Politics
      Being Social: Ontology, Law, Politics Being Social: Ontology, Law, Politics
      Being Social: Ontology, Law, Politics Being Social: Ontology, Law, Politics

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