Social Reproduction Feminism and Deweyan Habit Ontology

Gregoratto, Federica; Särkelä, Arvi

doi:10.1017/9781108682312.022

Cited by 5 publications

(3 citation statements)

References 15 publications

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“…In his Lectures in China 1919-1920 , Dewey treats men of the capitalist class as this type of hegemonic group and gives women and the working classes as examples of dominated groups that struggle to ‘be recognized as an operating component of the larger society’ (Dewey 1973, 76). The interest of capital accumulation has then come to dominate the reproduction of society, whereas other social groups have been degraded to mere means of the accumulation of capital (Särkelä 2018, 372–6; Gregoratto and Särkelä 2020). This institutes a mode of association, antagonistic struggle for scarce resources, to which the other social groups must adapt their modes of association.…”

Section: Tracing the Vicious Circle: Theory As A Disclosing Gesturementioning

confidence: 99%

Vicious circles: Adorno, Dewey and disclosing critique of society

Särkelä

2022

Philosophy & Social Criticism

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At the centre of Adorno’s critical theory of society lies the problem of Bann or Bannkreis: why do individuals systematically act in ways that reinforce conditions that are obviously incompatible with their freedom and pursuit of happiness? Despite criticism of Dewey’s experimentalism by several Frankfurt School critical theorists claiming that the American pragmatist fails to account for systematic blockages to critique, Dewey does in fact formulate his approach to social critique as a response to the problem that social life might be made immune to transformative claims. In Human Nature and Conduct, thirty years prior to Adorno’s Bannkreis, he conceptualizes a ‘vicious circle’ in which attempts to transform social life seem to be caught and points to a way out. This article shows that Adorno and Dewey share in a project at the heart of critical theory, the project of a disclosing critique of society. In different and mutually completing ways, the Frankfurt School critical theorist and the American pragmatist point out the extent to which their contemporary societies are caught in antagonistic and painful vicious circles and thereby point to the objective possibility of another form of social life. The article is historical, but it is animated by the intent to brush a fruitful path for disclosing critique today. From Adorno, this critical practice gains the idea that theory of society can be a disclosing gesture, which presents an important corrective to Dewey’s failure to trace the eclipse of the public. From Dewey, it gets a reminder that these theories must find ways to continue into ordinary life experience through group action for their disclosure to come full circle.

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Section: Tracing the Vicious Circle: Theory As A Disclosing Gesturementioning

confidence: 99%

Vicious circles: Adorno, Dewey and disclosing critique of society

Särkelä

2022

Philosophy & Social Criticism

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“…Di sicuro, la concezione pragmatista del potere e dei conflitti sociali manca a volte di dettaglio e risulta senza dubbio poco articolata. Eppure, questa generalità -a tratti genericità -è di sicuro articolabile in analisi più dettagliate, come mostrano le numerose recenti riprese del pragmatismo nell'ambito della filosofia politica e sociale (Frega 2019;Jaeggi 2016;Gregoratto, Särkelä 2020).…”

Section: Osservazioni Conclusive: Emozioni Conflitto Potereunclassified

Emozioni naturalmente culturali. Un recupero dell’eredità pragmatista

Santarelli¹,

Dreon²

2021

smp

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This article aims to show how the ideas of pragmatists can dialogue with some approaches in the domain of sociology of emotions, integrating some possible shortcomings on the theoretical level. Differently from Arlie Hochschild’s dramaturgical approach and Randal Collins’ ritual approach to emotions, the pragmatists’ non-reductionist naturalism, which advocates the thesis of the continuity between organic and social, nature and culture, offers a solid conceptual framework to support a theory of emotions alternative to constructivism. The thesis of the pragmatists is that there is no pure, pre-social level of emotions, precisely because emotions are themselves the tools of social interaction, through which conducts regulate each other in a cooperative and/or conflictual sense. John Dewey’s and George Herbert Mead’s approach to emotions therefore allows us to address the question of the ways in which the social dimension of the human environment affects the configuration of emotions. Moreover, their approach helps us to abandon the dichotomy between feeling and expressing that seems to plague much of the sociology of emotions.

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“…El núcleo del argumento consiste en enfatizar cómo convertirse en libre requiere la formación de (buenos) hábitos. El hábito se puede definir como una "espiral de primera y segunda naturaleza" 35 , en la que los impulsos naturales se moldean en modalidades recurrentes, efectivas y razonables para interactuar con otros seres humanos en diferentes esferas sociales y con entornos naturales y sociales concebidos en líneas más generales. Al recurrir a la lectura de Dewey de Hegel, la interpretación de Steven Levine es de gran ayuda para aclarar cómo el objetivo de Hegel es "no sólo la libertad articulada por el estado u otras instituciones del Espíritu Objetivo, sino una vida natural libre, una donde la naturaleza ya no se ve como 'externa' o como un 'límite' a nuestra libertad, sino precisamente como la forma 'en la que el espíritu se realiza a sí mismo'.…”

Section: La Naturaleza Negativa De La Libertad Y Su Carácter Afectivounclassified

La naturaleza afectiva de la libertad

Gregoratto

2020

Pléyade (Santiago)

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Este artículo sostiene que el aspecto crítico y emancipatorio de la noción hegeliana de libertad necesita más investigación y elaboración. El proceso a través del cual los individuos y las comunidades se vuelven libres solo puede dilucidarse a cabalidad cuando tenemos en cuenta la dimensión sensual, somática y afectiva. La libertad humana implica no solo actividad, sino al mismo tiempo momentos de pasividad. El argumento se desarrolla en tres pasos: una reconstrucción de la idea de libertad social; una revisión del argumento de Adorno contra la concepción kantiana de la autonomía, aplicada a la noción de libertad social de Hegel, destacando los componentes impulsivos o afectivos de la libertad y reforzando así lo que puede considerarse su naturaleza negativa; y la revisión de algunos pasajes de la novela Otro país de James Baldwin.

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Social Reproduction Feminism and Deweyan Habit Ontology

Cited by 5 publications

References 15 publications

Vicious circles: Adorno, Dewey and disclosing critique of society

Vicious circles: Adorno, Dewey and disclosing critique of society

Emozioni naturalmente culturali. Un recupero dell’eredità pragmatista

La naturaleza afectiva de la libertad

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