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Rationalization and modern society

According to Max Weber's society is the result of a process of rationalization . This is a phenomenon (typically Western, but non solo) che interessa ogni ambito della vita culturale: il diritto, l'economia, l'arte, la religione, la politica e la scienza e che vede la razionalità affermarsi come unico criterio di interpretazione del mondo.
Weber ha trattato in molti passaggi delle sue opere il tema della razionalizzazione ma, a detta degli studiosi, è soprattutto nell' Osservazione preliminare e nella Considerazione intermedia contenute nei tre volumi della Sociologia della religione (1920-21) che possiamo trovare la trattazione più chiara di questo tema cruciale.
Weber, fondamentalmente, vuole refutare la concezione materialistica della storia, con la sua celebre tesi su struttura e sovrastruttura. The rationale that led to modern society, for Marx, is essentially linked to the social relations of production , the practice, which is linked to economic interests, expression of the mode of production with which men control and organize the reproduction of their material existence. For Weber, however, the rationale that led to modern society is not simply an economic rationality guided by the imperative of reproducing such material. The process that led to the current social organization takes instead moves much farther in time, particularly in monotheistic religions, Judaism and Christianity in particular (but also myths). The monotheistic religions, in fact, represent a liberation from magic and then "rationalized" - meaning they make more "rational" - the relationship between the believer and the divine. Just think of the preaching of the prophets, to what Jesus says about the miracles or the famous episode in the Acts of the Apostles, of Simon Magus. The rationalization process
then begins with a disenchantment of the world, that is when the spell is broken, specifically with the transition from a conception of a magical kind of mythological concept (which is already a form of "enlightenment ", ie anti-magical explanation of the world and then to rationalize, as they understood Max Horkheimer and Theodor Adorno in Dialectic of Enlightenment ). In Sociology of religion read that "this great historical and religious process of disenchantment ( Entzauberung der Welt ) ... that rejected all magical means in search of salvation as superstition considering criminal, found here [ in Protestantism] to its conclusion. " So the disenchantment is the beginning, not the end as it is still written in many textbooks, while the process of rationalization is ongoing.
In the modern world is in fact finished the 'spell', which literally means "Bind" someone or something through the recitation of incantations, by imposing its will or taking away one's own. Oracles, wizards, warlocks, shamans, sorcerers, astrologers, alchemists, fortune tellers are the typical representatives of a religious pre-rationalized, expression of the attempt to dominate nature, to bend the laws by subjecting them to human demands (with formulas, rituals, sacrifices also human, etc.).. In the book of the prophet Isaiah, God addresses the people of Israel, "my thoughts are not your thoughts / and your ways are not my ways" (Isaiah 55:8). This means that the God of the Bible does not agree to be affected by human demands and folded. He is absolutely free and acts independently of all human attempts to propitiate magically, with ritual sacrifices or prayers, his benevolence. This lays the groundwork for the expulsion of the religious experience of the world (asceticism) and makes that the only plausible picture of the world becomes its scientific representation, based on a causal mechanism devoid of purpose.
This means that in the modern world has now reached a point beyond which you can not produce a further disenchantment. " But that does not mean that the old forces, gods and demons have been defeated forever. This was rather the pretext of Comte and the positivists, who ended up transforming science into religion secular modern world. But science produces a sense of desert, while the man remains a need for "effects of meaning" and therefore be, at least in part, "reincantato. This explains the strong contemporary charmer for compensation esoteric (masonry, sects, cults, neo-pagans, etc..), The return of religions, available in more dogmatic and uncompromising (and fundamentalists), the importance of emotional-affective measures (for es. love) and traditional (rituals, etc..) nevertheless takes place in a streamlined cosmos, the subject of calculations and predictions of instrumental rationality.
emerges as a new reincantamento the world that Weber describes as "polytheistic" that is a real revenge of the old gods and demons - that becomes our postmodern ethos. The paradox is that it is streamlining itself to give ourselves to a world populated by multiple and irreducible sense of values \u200b\u200bto each other (the one that Schmitt rejected as "tyranny of values" ), because now everyone decides for itself how to give meaning their lives ( cultural pluralism), also with religions "do it yourself."
In this sense we can say that Weber was the last of the first of the modern and postmodern, and this is where lies its current depth.

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We

Sandro Bondi next Nobel Prize for Courage (if there is not invent it) does not show up before the scale to avoid (if all goes well) a shower of insults. The superintendent Stephane Lissner (communist too?) Gets along well with a beat of a subtlety and a caustic Agnelliana (from Gianni Agnelli). Gelmini discharging to a wheelbarrow of manure directly on our doorstep. In the weeks or months in the past Gianni Letta (which someone seems the least bad) he gets boos and insults Aquila. The "best of the fig tree tubs" occurs in the deep Veneto League and he gets despite insults and boos si sia portato dietro il capo della Lega come salvacondotto. Siamo al punto in cui “ l’uomo della provvidenza “ ormai può parlare liberamente solo nei conclave dei cerebrolesi che a lui si sono consacrati e votati …. a prescindere . E citiamo solo i casi che la memoria , ormai preda dell’Alzheimer, ci consentono.
Sono ,però, segni dei tempi , e siccome i segni rappresentano pure qualcosa bisognerà trarre qualche considerazione, pur senza essere sociologi, psicologi, analisti , o il Gustave Le Bon del 3° millennio che riscrive “La Psicologia delle Folle” .
Ordunque quali auspici trarre? Avendo un’ età tale da aver vissuto e mnemonizzato una serie di eventi passati We can say that not even the end of the "first republic" had a full outline of objections to 360 ° as is happening with the current, deceased government. At the bottom of the first republic "became extinct" with the coins dropped in 93 to Craxi. It 's true that this was just the final step of a long agony made set of handcuffs in the news, of prosecutors (finally) were able to exercise all their functions freely, but nothing compares to the opinion that the public (or the people, if you like) has against the current ruling class. Unfortunately 17 years have passed since then but it's as if they had passed 170 (but counter-clockwise). In the meantime the "presdelcons lasts until" could influence public opinion so as to allow any one they like, through the mechanisms that we know mass media and the plethora of whores regime that surrounds it and that makes him the lackeys through television, newspapers and so on. To be very clear that there is no doubt, given the priority activity of the subjects we are dealing with, we specify that the term "whores of the regime" is not intended to relate only to those who practice commercial sex, rather than s selling brains, dignity and principles in exchange for a prebend any or some of that money, we hope, will spend the short in drugs to treat dysentery.
Coming back to the original is almost instinctive to think of a "deja vu" or maybe just an auspicious attempt to delude themselves that this country of ... chocolate, which celebrated until recently the leader of "ghe I think, may have finally broke his balls and has seen fit to send him to occupy one of the many vacant houses in Antigua, free in the end of the trumpet (so to speak ...) all the sluts they like without having to account to anyone. Meanwhile, expect
December 14 that although we know not the date for the scheme will, however, a further step towards the end of a sistema politico per tutti, nessuno escluso. (Bersani… Ci sei ? Sei connesso? E tu Vendola pure? )
Intanto riflettiamo su due questioni di questi giorni . Denis Verdini , indagato per corruzione dichiara ( salvo poi precisare , smentire, ritrattare, puntualizzare) che: “"Sappiamo delle prerogative del Quirinale, ma politicamente ce ne freghiamo…” e intanto Giorgio Napolitano è l’unico uomo politico che può permettersi di attraversare serenamente “lo stivale” raccogliendo solo applausi e consensi.
L’altra , abbiamo dovuto aspettare che arrivasse un Galantuomo di nome Daniel Barenboim, nato a Buenos Aires da genitori russi di origine ebraica a leggere davanti al mondo Full Article 9 of the Italian Constitution to remind politicians that they have sworn on the same ones who are their duties.
these will also be signs of the times?

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Anomia Italian: the breaking of social ties on the birth of sociology

Stumble this article appeared yesterday on the Republic. This is an interview with Marco Revelli, historian, sociologist and political scientist, author of the recent essay Poor, we (Einaudi 2010), which explores the end of the social bond and the "organic solidarity" we have learned studying Durkheim, and the return of feudal relations of subordination ("The individual unsure of its position and fearful of its bankruptcy protection and has asked the power in power ... loyalty is likely to abdicate your status as a citizen and a return to passivity of the subject ").

I bring to your consideration, because here it comes at the end of you especially - the "slaughtered" by this "anomie" - and your future .

are middle-class workers and young people, the new poor in Italy. The situation is worse for all, worse than all 'beginning of the eighties when there were six million people in poverty. Today not only are at least two million more, but - according to Istat in 2008 - the Italians knocked out by an unforeseen € seven hundred nineteen million, more than one third of the population. Just put us so bad, we who belong to the "big ones"? It is a picture of ' Italia reale, stridente nell' asprezza dei numeri con il racconto "apologetico" del potere, Poveri, noi , il breve saggio di Marco Revelli in uscita oggi da Einaudi (pagg. 128, euro 10). Il politologo, alla guida negli ultimi tre anni della Commissione d'indagine sull'esclusione sociale, racconta un Bel Paese più povero e molto più cattivo. Usa una metafora: come Gregor Samsa, il protagonista del celebre racconto di Kafka, anche noi un giorno ci siamo svegliati e ci siamo ritrovati irriconoscibili. Non solo delle canaglie con gli "ultimi" della piramide sociale che è meglio spingere sempre più in basso, meglio ancora se "fuori". Ormai con un'inedita ferocia we treat a bit 'all' others', those who for various reasons are worse off than us-in the workplace as well as a family.
Professor Revelli, she raises doubts about the "magnificent and progressive" in this country so full of symbols of a 'too ostentatious opulence. It will not be catastrophic?
"These are numbers and facts, statistics and news stories that expose the blatantly 'extreme fragility of our economic, social and even moral. Not only are we growing, but on a tilting dangerously towards backwardness. We live in a state of general malaise that disrupts the tissue Social, producing a break in the chain of relations, ties, the most basic mechanisms of solidarity. The effects are very serious about the quality and future of our democracy. "
crisis bites on the wings also previously regarded as relatively "strong" labor market: the middle class. Who are these new poor?
'social figures are alien to the "culture of poverty" that - for lifestyle, interests, friendships, professional relationships, family patterns - all belong to the effects of a middle class that are considered "secured" against the risk of downgrading and even more so of 'impoverishment'.
Take some examples.
'C' is the engineer of 'Eutelia (formerly Olivetti) at the highest level of professionalism that had a high income and finds himself "made the move." There are many employees of the industries, the "pictures" suddenly free technical advice, small and medium sized retailers squeezed by supermarkets. All safe until the other day with their standard of life, and now in serious trouble. And then there are women, and also graduated with a respectable professional position, forced to change radically if we found life alone - after a separation, which is very common. They are women who often have children, pay a baby sitter, and maybe even a mortgage or car payments ... There will be "technically" poor, but theirs is a difficult condition, as usually disguised.
are anything but poor "hidden" young, robbed of the present and future. She writes that have been "massacred". Are not you afraid that the term is too strong?
"No, because they often are the sacrificial victims of the decline of our country. Here the numbers speak for: 's 80 per cent of the jobs lost between 2008 and 2010 on young people, those who had come to last in the labor market, through the broken door of the contracts atypical in the long term administration, project ... Precarious development, unemployment in the crisis, without the cover of cushions, often without even a minimum income. The decision to focus exclusively on the layoff has opened an umbrella on fathers, but leaving out the children, easily licensable at no cost. The more educated and highly skilled, those who belong to the "cognitive world", new professions such as IT, are now reduced to the underclass. "
Then there is the scandal of poverty among large families, 40 percent concentrated in the South many children who are in Italy today and tomorrow will have nothing adults at risk?
"The Country of the Family Day has the sad privilege of having the highest rate of child poverty of the European Union. A nailed to a 25 per cent Eurostat said that as a minor in four lives in a family very uncomfortable, and that in this country do more than two children is a curse. "
What slamming in his face - uncomfortably - the statistics of the poor?
"The reality of a country that limps and hallucinatory illusion of a virtual country from the top floors. In the middle, between the tips of the scissors, they find fertile ground and poisons the frustrations, resentments and grudges, made the moral and material failures, the loneliness and crises of identity that have scarred the Italian social anthropology. The hardening of the national character and spread as a collective feeling of envy. The intolerance of the fragility of the weak, the tolerance for defects of the powerful. Entire repertoire of ingredients that have fed the flames populist, the "territorial tribalism as a form of compensation, but also the quieter waves of" exodus "from politics and public space."
With what effect on the quality of Italian democracy?
"democratic principles are deeply eroded in a country where hope falls into the mechanism of redistribution of income and it seems impossible to tap into the wealth of the lucky few, where the poor will remain poor and a substantial proportion of the population ceases to consider publicly guaranteed their desire for a dignified life. The individual unsure of its position and fearful of its bankruptcy protection and has asked the power to power fidelity. Today this evil trade fills the void left by the claims, but neither the discretion of the various holders of power or the devotion of the servants belonging to the state of democracy. Without a clear signal for halt to this drift, which implies a tough comparison with the current ruling class, there is a danger to the abdication of his status as a citizen and a return to passivity of the subject. "

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One of the problems that often occur with the study of sociology in high school sociopsicopedagogico is that, unfortunately, the program is "out of step" with respect to that of a student of history and the third is is often in trouble when he hears talk of the great transformations of the eighteenth century. The temptation is to not complicate life too much to ignore, and then one of the central questions of sociology, namely: because there is this science? and what's the point? Many of you will be asked if you (and maybe you will be given the typical student response: because we are the study). But I think it is very important to answer this question and leave no room for doubt demotivating. Study the company in a rigorous, scientific, is to see what others can not see, not unlike the study of neutrinos, the quarks and bosons.

remember, we talked about it a bit 'in the classroom, in the first lesson, with reference to Adam Smith and the revolutionary concept of "civil society" - though not exactly introduced by Adam Smith but by Adam Ferguson, a Another major Scottish Enlightenment of the mid-eighteenth century, author of the famous Essay on the history of civil society (1767).

La questione, comunque, è presente in molti studi introduttivi alla sociologia. Uno dei più importanti sociologi italiani, Franco Ferrarotti, la formula così:

La sociologia è... scienza in senso pieno. Ma perché questa scienza sorge e si afferma storicamente in concomitanza con la società industriale, vale a dire verso la metà del XVIII secolo? .

La risposta è che una scienza non è altro che un'impresa umana che cerca di dare una risposta precisa, rigorosa, a determinati bisogni umani. Si tratta allora di comprendere a quali bisogni umani rispondeva la "scienza della società", la sociologia .
Quello che should be clear is that modern society was founded by political revolutions (American and French) at the end of '700 and a massive restructuring of mode of production (Marx docet), the industrial revolution, is a company that can no longer rely on tradition as a criterion of understanding of what it does. It 'a bourgeois society, economy, based on action and on the individual, that needs to be understood in a radically different way from how you included the company based on a pre-industrial mode of production and backed by (Louis XIV: "I am the State") and tradition.
Enlightenment first and then push the company positivism on the road to rationalization in the sense that believes that only science can provide answers to legitimate human needs (Comte docet). And then, as there is a natural science (physics, chemistry, biology ...) explaining the laws of natural phenomena, there must be a science of society which explains the laws of phenomena related to human life in society ( Durkheim: social facts ). A traditional society, based eg. on religious beliefs, refuse a "science of society" because these companies can not be rationally investigate, and then put in question the beliefs religious attitudes and moral issues (the right, good, etc...)
There is also another thing to consider, especially with very clear that Tocqueville: sociology is born when you are movements, groups, associations, institutions and organizations that can not be traced to the political sphere, the sphere state. Think of the industry (see Saint-Simon), trade unions, the movement of workers, students, women, journalists and the public at large: they can not be attributed to the state . Civil society are , ie they are self than what we call state.
is then that we understand because it comes sociology: all these movements, groups, institutions, etc.. is an autonomous object of investigation and, as writes Ferrarotti, a science is born when an autonomous object of investigation, when it sees clearly that there is an autonomous sphere of society than to the state. In a feudal society, writes Ferrarotti,

where there is only next to the noble peasant, for his psychology, for the monotone function, individual, unrelated to its action, it is neither organized nor organized in a class, there is no civil society, this comes when the classes are born in the modern sense, ie classes of citizens, organized, self-conscious, because each individual feels daily the feelings and interests that bind him to others and the need for joint action to achieve common goals. With the rise of social class in the modern sense arises therefore civil society and with it the breakdown of traditional forms of religious or naturalistic study of man and society and the new settings such research on a strictly empirical. Hence, the sociology and acting as a first problem arises that the awareness of the new classes had as more pressing: the problem of inequality of man.

The songs I mentioned are from What is society? Franco Ferrarotti (Carocci 2003).