[.ca] The Sociology of Philosophies: A Global Theory of ... (ISBN 0674816471)

From Amazon.com:
In just under 900 pages (with another 100 or so pages of notes and bibliography), sociologist Randall Collins elaborates upon his proposed model for how intellectuals--"people who produce decontextualized ideas"--work among one another. Borrowing Erving Goffman's concept of the "interaction ritual," Collins discusses how "intellectuals gather, focus their attention for a time on one of their members, who delivers a sustained discourse. The discourse itself builds on elements from the past, affirming and continuing or negating." Or, to put it more simply, intellectuals attend a lot of lectures and have discussions afterwards. General readers may be put off by a hefty tome with chapters given such titles as "The Post-revolutionary Condition: Boundaries and Philosophical Puzzles" (which includes the subsection "The Vienna Circle as a Nexus of Struggles"), but those with a dedicated interest in the history of philosophy will find much to enjoy in the multicultural examples Collins draws upon. Ancient China, classical Greece, medieval Islam, and the French existentialists are just the tip of the iceberg illustrating his theory that intellectual progress is made through the personal interaction of philosophers and other thinkers. "Great intellectual work," Collins writes, "is that which creates a large space on which followers can work," and The Sociology of Philosophies certainly qualifies. --Ron Hogan

Change as a constant...:
'I am thinking' is irrefutable because 'I am not thinking' nevertheless displays oneself thinking. -- p. 858 The book 'The Sociology of Philosophies' purports to be 'The first comprehensive history of world philosophy,' as well as 'a social history of global intellectual life.' Collins in this book takes as his subject the whole of human intellectual endeavour, exploring the strands and developments of philosophical thought in all the major cultures of the world. Collins begins this weighty and, at times, hyper-intellectual tome by building a theory of intellectualism, ritual, education, and philosophical reflection. He identifies two of the longest and most dominant philosophical strands as being those arising in Greece and China. Collins posits the theory that intellectual pursuits do not arise in a vacuum, and are more of a societal and communal development than an individual pursuit or achievement. 'That ideas are not rooted in individuals is hard to accept because it seems to offend against a key epistemological point. Here the question is analytically distinct from the propensity to worship intellectual heroes.' However, when one looks at the history of ideas, they usually arise in groups. While there are certainly key individuals who arose at different times in history, it is also true that there are patterns -- the age of philosophy in Greece, the Renaissance in Italy, etc. There is a particular atmosphere and sociological aspect to the culture that encourages and develops intellectual development that is unique to each, and leads to differing developments. After exploring this history and the rituals of intellectuals and intellectualism (which is little acknowledged among scholars in the West), Collins explores who the major individuals are, who the minor individuals are, and what places they occupy in the chain of intellectual history. These chains are most pronounced in developments from Greece and developments from China; the Chinese strands continue through almost all subsequent Eastern thought, which is always responding to or reacting against key ideas formed there; in Western thought, almost all philosophical and intellectual development does the same with regard to the Greek development. Collins proceeds from this to a theoretical framework (in which he develops more closely the Greek philosophical reflective framework, being the one from which Collins was educated, and thus the dominant underpinning of his writing) that explores the importance and rarity of true creativity. From this, he continues, doing a comparative analysis of intellectual communities, drawing in, in addition to Ancient Greece and Ancient China, India, Japan, Neo-Confucian China, Medieval Christendom, Islamic philosophies, Jewish philosophical development, then surveying modern western philosophies, French, German, and British. Strong historical themes, political and other intellectual developments (such as the shift from faith-based to experimental-based knowledge and the rise of scientific method and mathematical objectivism) are included in his analysis. Collins concludes this work with Meta-Reflections, in which he explores the sequence and branches in the production of ideas socially (exploring the future of philosophy, which Collins states is 'a partisan theme which announces that the era of foundational questions is over. The call for the end of philosophy is recurrent, a standard ploy in intergenerational rearrangements, usually a prelude to a new round of deep troubles and new creativity.' Collins' meta-reflections also include an epilogue on sociological realism. The quote that starts this review comes from this section. Self-evident truths are explored here. 'Virtually no one actually doubts the reality of the world of ordinary experience. It is only within specialised intellectual networks that the question has arisen whether this banal reality can be proven to a high standard of argument; and even intellectuals, when they are 'off duty', go back to assuming the reality of the ordinary time-space world.' Sociological realism accepts the world as it is, which is not always the case with philosophy, even though philosophy purports to explain the world. This is a disconnect that occurs frequently in history. Collins further looks to mathematics and 'rapid-discovery science' for complications and developmental pieces in the intellectual history of the world. Collins includes an extensive bibliography (worth the value of the book in itself), indexes of persons and of ideas, keys and timelines to figures, and a very interesting appendix entitled 'The Clustering of Contemporaneous Creativity', in which the ebb and flow of intellectual development on a global scale is examined and shows interesting results. He charts here the 'cultural production' of intellectuals, and their influence on their respective cultures. He traces such developments across hundreds of major and minor figures, determining fewer than 20 'isolates' in any cultural strand, and those being only among the minor figures.

What is like the life of scholar:
The first review below focused on the theoretical position of this book. I'll put some complementary remarks on that review. 1. Collins's theoretical approach is known as network theory in the field of sociological theories. it was derived from the exchange theory. its premise come from rational choice theorem of neoclassical economics. overall analyses of exchange theory and network are similar. But Collins's analysis in this book is a bit different. in network theory, the network is considered as resource or exogenous factor to the function of individual action. But Collins treats it as causal or determinant factor not simply environmental reference point. Theoretical position of scholar is determined by incumbent fractions of the field. Not only one¡¯s preference but currently unoccupied terrain determines one¡¯s position in the attention space of scientific community. 2. Collins demystifying the romantic perception of knowledge production: knowledge or art is not the offshoot of genius but that of community. In this regard, Collins take the point of sociology of science not sociology of knowledge. The former perceives the knowledge as determined or affected by external factor of network, while the latter does by class or socioeconomic interest. They seems not that different. But quite different actually. The latter take the content of knowledge or artwork as dependent variable against the independent variable ie, the broad framework of class interest. It¡¯s the basic position of traditional Marxist. But Sociology of science narrows the scope of independent variable down to community of scholars. And the works of scholar is seen as commodity in the marketplace. Here the reward is not money but the fame.

Tons of cow:
This book, THE SOCIOLOGY OF PHILOSOPHIES by Randall Collins, is large. If I had a lot more time, I might search the text and all of its charts for the name of David Friedrich Strauss, author of the German study, THE LIFE OF JESUS CRITICALLY EXAMINED translated into English by George Eliot in 1845. There is no listing in the index of this book for Strauss, but the name D. F. Strauss appears in the text in a paragraph on page 621 which also mentions Darwin, and on some charts, such as Figure 13.1 GERMAN NETWORK, 1835-1900: NEO-KANTIANS, HISTORICISTS, POSITIVISTS, PSYCHOLOGISTS on page 690, where it even appears in a rectangle like the names Hegel, Schelling, Hegel again, and Schleiermacher near the top of the chart. The rectangles might indicate a level of fame that assumed that certain of their books had been read, though George Eliot once wrote, "but I do not know one person who is likely to read the book through, do you?" Similarly, by size, this book might be considered the most professionally encompassing but intellectually democratic attempt to offer a theory (the law of small numbers) that approaches philosophical thought in the manner which socialized religion has used to convert religious belief to something which it can find useful. While some outstanding experts on humor, like Freud and Heine, are mentioned in this book, the index does not provide lists for jokes. I tried looking up the key terms in the line, "Science is a sacred cow." The number of entries on Schools, Science, and Secularization only list a few pages, from 609 to 613, on anti-scientific intellectuals. There are no entries for Cow, but it would be between the listings for Courts and courtiers and for Creativity, which includes a bit (see pages 44-46, 52) on a discussion of emotional energy. Comedy would be found between the listings for "Cogito ergo sum" and Conflict as source of intellectual change. Instead of offering comedy as a subject, the index suggests, "See also Opposition, division of attention space by." (p. 1091). That's close enough for me.

Reading Global History of Philosophy With a Thesis:
For all interested in global history of philosophy, this is the book to get. First, each section on a particular philosophical tradition (e.g. ancient Greece, Indian, Medieval Islamic, Chinese, Modern) is an interesting high-level history of tradition in its own rights. This alone makes the price tag worthwhile. More importantly, Collins included very interesting insights about individual period that is not covered by other general histories: 1) How some schools of thoughts become popular not because they are correct but because they are extreme 2) Parallelisms that occur in different periods of the same tradition (e.g. Post-Shankara positions in India has its parallel during the hey-day of Buddhist philosophy) 3) Parallelisms that occur across traditions (e.g. compelling coverage of how medieval Christian & Islamic philospophy shares a similar structure) With these characteristics, I think this book clearly satisfies the need us interested in global history of philosophy, for which Collins is clearly very passionate about. On the sociology theoretical piece, I think the theory is fine: it articulates a lot of aspects of which most students of philosophy has a vague sense. The theory is almost 'common sense'-- just that it doesn't seem to have been clearly articulated that way in academic circles. As such, the theory piece is less interesting, but it is not intruding and it provides a sound umbrella thesis for Collins' insights on individual traditions. Lastly, one point about the 'data' that Collins use-- the 'maps' that link the different philosophers in networks. I think it is interesting to read (because it includes a lot of interesting names-- familiar or otherwise), but they don't really provide the 'data' on which the sociological theory can be based. I think Collins himself recognized this-- and thus his appendix about the important 'isolates' like Ibn Sina.