Intimität als soziologischer Begriff (German Edition)

Finally, the combination of closeness and distance that endows the stranger with objectivity finds another, psychological, expression: At bottom, all personal relationships follow this pattern.

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Personal relationships are shaped not just by certain commonalities and differences, abstractly considered, but by their existence in this particular relationship. Likewise, individuals experience shared qualities only insofar as they are considered native to a certain group or type.

Even when all humanity shares some quality, its power to unite people weakens in proportion to the size of the local group. It still functions as a common ground for the members of the group, but it no longer unites them against all outsiders, since some of the latter may share it. This is another example of a relationship that simultaneously expresses closeness and distance: The forces that bind together have lost their particular, centripetal character. A trace of strangeness lingers in even the most intimate relationships. Erotic relationships decidedly deny generalization in the first stage of passion: Once this experience of singularity wanes, an estrangement sets in—it is hard to say whether as cause or effect.

No relationship, however close, can eliminate an inkling of such estrangement, since there always remain those other possible ones.

Even though these other possibilities might be unrealizable, and even though we might forget about them, they hang like a shadow between people. They creep from each particular act of naming like a fog that still has to merge into a definite shape, a shape we might call jealousy. Maybe this is a more widespread or a more insurmountable sense of strangeness than the strangeness that manifests as being wholly different and unfathomable.

In this case, similarity, harmony, and closeness exist but are not exclusive to a particular relationship; they are instead something that potentially exists between us and an indefinite number of others. The individually realized relationship cannot claim an intrinsic or absolute status.

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Here are included all cases in which the Other is denied the common characteristics that count as fundamentally human. The relationship to him turns into a non-relation, because he is not what we have been discussing here: There is closeness and distance here, as in any relationship founded on general human commonality.

But this closeness and distance harbor a particular tension: Being of another country, city, or race is not something wholly individual. A foreign origin is something that many strangers share, whether actually or potentially. Hence, strangers are not conceived of as individuals, but rather as a particular instance of the Other. One experiences strangers as distant in the same generalized manner as one experiences their closeness. The medieval tax levied on Jews in Frankfurt and elsewhere is a case in point.

While the tax on Christian citizens was raised according to their level of wealth, the tax on the Jews was fixed.

Meaning of "Primärgruppe" in the German dictionary

This fixedness was based on the fact that Jews held their social positions as Jews and not as bearers of other social functions. In tax matters, every other citizen was a property owner, whose tax could fluctuate accordingly. However, Jews were taxpayers as Jews; their position as taxpayers had an invariable element. This situation becomes exacerbated once such particularized regulations—necessarily limited, given their rigid irreversibility—are eradicated and all strangers pay the same poll tax.

Renata Sternberg (Stellmann de Sousa Lima) • Soziologie • Lateinamerika-Institut (LAI)

Despite his peripheral status, the stranger remains an essential part of the community. Communal life envelops the position of the stranger, consisting as it does of a particular mix of closeness and distance also inherent to human relationships generally. Our relationship to the stranger is molded by this unresolved reciprocal tension between distance and closeness.

Georg Simmel — was a German sociologist and philosopher. The NFL repeatedly mistakes itself for a nation state—a sort of parallel America. Gesellschaft -based relationships, according to Weber, are rooted in "rational agreement by mutual consent", the best example of which is a commercial contract. To emphasize the fluidity and amorphousness of the relationship between Gemeinschaft and Gesellschaft , Weber modified the terms in German to Vergemeinschaftung , and Vergesellschaftung , which are the gerund forms of the German words.

Eric Hobsbawm argued that, as globalization turns the entire planet into an increasingly remote kind of Gesellschaft , so too collective identity politics seeks for a fictitious remaking of the qualities of Gemeinschaft by artificially reforging group bonds and identities. Fredric Jameson highlights the ambivalent envy felt by those constructed by Gesellschaft for remaining enclaves of Gemeinschaft , even as they inevitably corrode their existence.

The Stranger

The German phrase for "mutual insurance company" includes both words, "mutual" and "company. From Wikipedia, the free encyclopedia. Corporate group Body politic Organicism Solidarity Structural functionalism. Antipositivism Collaborative innovation network Mechanical and organic solidarity Normal type Reflexivity social theory Social action Structure and agency Verstehen Volksgemeinschaft.

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Gemeinschaft und Gesellschaft , Leipzig: An English translation of the 8th edition by Charles P. The Elements of Law Natural and Politic. Behemoth or the Long Parliament.