It is typical of humans to create forms of understanding at a symbolic level of the biological and physiological reality that confronts them. This gives meaning and a coherent structure to the often chaotic nature of that reality. This book sums up several years of research into religion from a perspective informed by history, phenomenology, and psychology. Religion has been a means of creating such symbolic understandings. The similarities between various religions are actually very great, although their differences tend to dominate our view of them. Everything in the world of religion can be traced back to everyday simple circumstances which, through the construction of symbols at both the cognitive and the behavioral levels, acquire a more elevated and "sacred" character. The book provides an introduction to the key aspects of a psycho/phenomenological study of the forms of expression within religions. (Series: Nordic Studies in Religion and Culture - Vol. 2) [Subject: Religious Studies, Phenomenology, Psychology]

In 1933 eminent philosopher Ernst Cassirer (1874–1945) fled Nazi Germany for the United States. His fame in Europe having already been established through a public debate with Martin Heidegger in 1929, Cassirer would go on to become a noteworthy influence on American culture. His most important early writings focused on the symbol and symbolic interaction, exploring how human cultures—from early myth-based ones to our own modern, scientifically oriented time—have used symbols to mediate the basic forms of experience. Following this work, Cassirer extended his insights to encompass a broad spectrum of philosophical themes: from investigations into Western epistemological and scientific traditions to aesthetics and the philosophy of history to anthropology and political philosophy. Reflecting this diversity in Cassirer’s own work, The Symbolic Construction of Reality collects eleven essays by a wide range of contributors from different fields. Each essay analyzes a different aspect of his legacy, reassessing its significance for our contemporary world and bringing much-needed attention to this seminal thinker.

A watershed event in the field of sociology, this text introduced “a major breakthrough in the sociology of knowledge and sociological theory generally” (George Simpson, American Sociological Review). In this seminal book, Peter L. Berger and Thomas Luckmann examine how knowledge forms and how it is preserved and altered within a society. Unlike earlier theorists and philosophers, Berger and Luckmann go beyond intellectual history and focus on commonsense, everyday knowledge—the proverbs, morals, values, and beliefs shared among ordinary people. When first published in 1966, this systematic, theoretical treatise introduced the term social construction,effectively creating a new thought and transforming Western philosophy.

In 1933 eminent philosopher Ernst Cassirer (1874 - 1945) fled Nazi Germany for the United States. His fame in Europe having already been established through a public debate with Martin Heidegger in 1929, Cassirer would go on to become a noteworthy influence on American culture. His most important early writings focused on the symbol and symbolic interaction, exploring how human cultures - from early myth-based ones to our own modern, scientifically oriented time - have used symbols to mediate the basic forms of experience. Following this work, Cassirer extended his insights to encompass a broad spectrum of philosophical themes; from investigations into Western epistemological and scientific traditions to aesthetics and the philosophy of history to anthropology and political philosophy. Reflecting this diversity in Cassirer's own work, The Symbolic Construction of Reality collects eleven essays by a wide range of contributors from different fields. Each essay analyzes a different aspect of his legacy, reassessing its significance for our contemporary world and bringing much-needed attention to this seminal thinker.

In 1933 eminent philosopher Ernst Cassirer (1874 - 1945) fled Nazi Germany for the United States. His fame in Europe having already been established through a public debate with Martin Heidegger in 1929, Cassirer would go on to become a noteworthy influence on American culture. His most important early writings focused on the symbol and symbolic...

In 1933 eminent philosopher Ernst Cassirer (1874 1945) fled Nazi Germany for the United States. His fame in Europe having already beenestablished through a public debate with Martin Heidegger in 1929, Cassirer would go on to become a noteworthy influence on American culture. His most important early writings focused on the symbol and symbolic interaction, exploring how human cultures from early myth-based ones to our own modern, scientifically oriented time have used symbols to mediate the basic forms of experience. Following this work, Cassirer extended his insights to encompass a broad spectrum of philosophical themes: from investigations into Western epistemological and scientific traditions to aesthetics and the philosophy of history to anthropology and political philosophy. Reflecting this diversity in Cassirer s own work, "The Symbolic Construction of Reality" collects eleven essays by a wide range of contributors from different fields. Each essay analyzes a different aspect of his legacy, reassessing its significance for our contemporary world and bringing much-needed attention to this seminal thinker."

This short treatise looks at how we construct a social reality from our sense impressions; at how, for example, we construct a ‘five-pound note’ with all that implies in terms of value and social meaning, from the printed piece of paper we see and touch. In The Construction of Social Reality, eminent philosopher John Searle examines the structure of social reality (or those portions of the world that are facts only by human agreement, such as money, marriage, property, and government), and contrasts it to a brute reality that is independent of human agreement. Searle shows that brute reality provides the indisputable foundation for all social reality, and that social reality, while very real, is maintained by nothing more than custom and habit.

This is the first English-language intellectual biography of the German-Jewish philosopher Ernst Cassirer (1874-1945), a leading figure on the Weimar intellectual scene and one of the last and finest representatives of the liberal-idealist tradition. Edward Skidelsky traces the development of Cassirer's thought in its historical and intellectual setting. He presents Cassirer, the author of The Philosophy of Symbolic Forms, as a defender of the liberal ideal of culture in an increasingly fragmented world, and as someone who grappled with the opposing forces of scientific positivism and romantic vitalism. Cassirer's work can be seen, Skidelsky argues, as offering a potential resolution to the ongoing conflict between the "two cultures" of science and the humanities--and between the analytic and continental traditions in philosophy. The first comprehensive study of Cassirer in English in two decades, this book will be of great interest to analytic and continental philosophers, intellectual historians, political and cultural theorists, and historians of twentieth-century Germany.

This is a collection of articles dealing with the point of view of symbolic interactionism and with the topic of methodology in the discipline of sociology. It is written by the leading figure in the school of symbolic interactionism, and presents what might be regarded as the most authoritative statement of its point of view, outlining its fundamental premises and sketching their implications for sociological study. Blumer states that symbolic interactionism rests on three premises: that human beings act toward things on the basis of the meanings of things have for them; that the meaning of such things derives from the social interaction one has with one's fellows; and that these meanings are handled in, and modified through, an interpretive process.

Having spent more than thirty years in the laboratory studying human behavior under preformatted, controlled conditions, I found myself dissatisfied with my work. It is not that my work produced no new findings on human conduct, or that working almost exclusively with college students gave me little information on other groups of people, but that the study of human beings in the laboratory told me little about the people themselves. Having been born in Europe, socialized in the Middle East, and educated in the United States, I had entered the profession of psychology in order to better understand different people's behavior. What I found instead was that under uniform conditions, imposed by the laboratory, people responded more or less in uniform manners. The resulting behavior told me little about the people and more about my laboratory. After considerable search for a better understanding of my own formal training in psychology on the one hand and my diversified cultural background on the other, I began to see that these two early influences clashed in some basic manner. Upon further reflection it occurred to me that my own radical transformation in a period of six years, from a poorly educated (elementary school only) adult to a doctor of philosophy, made me see a different world. My earlier world of reality revolved around forms of evidence that were not only never questioned by me, but v vi PREFACE were themselves highly unreliable.