Cathectic Mechanisms of Culture. Part 1

IF 0.3 Q4 SOCIOLOGY
Dmitry Kurakin
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引用次数: 0

Abstract

The first part of the article introduces a new research program that focuses on the constitutive role of emotions, affect, and their intensity in meaning-making. It opposes the existing broad tradition that effectively posits culture as information and sees cultural processes as coding, transferring, and processing information. I suggest that such a “cybernetic” paradigm of culture stems from the implicit or explicit domination of the computational models of cognition in sociology. However, current progress in cognitive neuroscience and its theoretical comprehension makes these models inadequate. The ongoing shift to distributed models of cognition calls for an adjustment of the concept of culture regarding its “vertical”, emotional dimension. Instead of seeing emotions as an “amplifier” of pre-existing cultural meanings or as a “fuel” of social processes, we should see emotions as an ingredient of an emergent synthesis that creates culture. The first part of the article introduces a historical-sociological reconstruction of theories recognizing an integral emotional dimension of culture; this is opposed to the entire sub-discipline of the sociology of emotions that broadly describes the mutual influences between social life and emotions as a human psychic trait. In the context of the ongoing debates about a cognitive turn in sociology, this historical-sociological reconstruction allows me to build a Durkheimian theory of cathectic mechanisms of culture based on the re-interpretation of the Freudian concept of cathexis. The article also contains the basic principles and implications of the sociological theory of cathexis.
文化的传导机制。第1部分
文章的第一部分介绍了一个新的研究项目,重点关注情感的构成作用,影响,以及它们在意义形成中的强度。它反对现有的广泛传统,即有效地将文化视为信息,并将文化过程视为编码,传递和处理信息。我认为,这种文化的“控制论”范式源于社会学中认知计算模型的隐性或显性支配。然而,目前认知神经科学及其理论理解的进展使这些模型不足。正在进行的向分布式认知模型的转变要求对文化概念的“垂直”、情感维度进行调整。我们不应将情感视为既有的文化意义的“放大器”或社会进程的“燃料”,而应将情感视为创造文化的新兴合成的一种成分。文章的第一部分介绍了对认识到文化的整体情感维度的理论的历史社会学重构;这与情感社会学的整个子学科相反,情感社会学广泛地将社会生活和情感之间的相互影响描述为人类的心理特征。在关于社会学认知转向的持续辩论的背景下,这种历史社会学重建使我能够在重新解释弗洛伊德的神学概念的基础上,建立一个迪尔凯姆的文化神学机制理论。文章还介绍了导管社会学理论的基本原理和内涵。
本文章由计算机程序翻译,如有差异,请以英文原文为准。
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来源期刊
CiteScore
0.90
自引率
20.00%
发文量
27
审稿时长
10 weeks
期刊介绍: Russian Sociological Review is an academic peer-reviewed journal of theoretical, empirical and historical research in social sciences. Russian Sociological Review publishes four issues per year. Each issue includes original research papers, review articles and translations of contemporary and classical works in sociology, political theory and social philosophy. Russian Sociological Review invites scholars from all the social scientific disciplines to submit papers which address the fundamental issues of social sciences from various conceptual and methodological perspectives. Understood broadly the fundamental issues include but not limited to: social action and agency, social order, narrative, space and time, mobilities, power, etc. Russian Sociological Review covers the following domains of scholarship: -Contemporary and classical social theory -Theories of social order and social action -Social methodology -History of sociology -Russian social theory -Sociology of space -Sociology of mobilities -Social interaction -Frame analysis -Ethnomethodology and conversation analysis -Cultural sociology -Political sociology, philosophy and theory -Narrative theory and analysis -Human geography and urban studies
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