Karl Mannheim and the Legacy of Max Weber

This book focuses on the important work of Karl Mannheim by demonstrating how his theoretical
conception of a reflexive sociology took shape as a collaborative empirical research programme.
The authors show how contemporary work along these lines can benefit from the insights of
Mannheim and his students into both morphology and genealogy. It returns Mannheim's
sociology of knowledge inquiries into the broader context of a wider project in historical and
cultural sociology, whose promising development was disrupted and then partially obscured by
the expulsion of Mannheim's intellectual generation. This inspired volume will appeal to
sociologists concerned with the contemporary relevance of his work, and who are prepared for a
fresh look at Weimar sociology and the legacy of Max Weber.

Ovaj se rad bavi Lvi-Straussovim prouavanjem mitskog miljenja u Divljoj misli, kako mnogi
tvrde, njegovom najznaajnijem djelu. Divlja misao je logika uma svojstvena svakom ovjeku, a
kao takva odreuje sva ljudska drutva. Antropologija, koja se bavi prouavanjima institucija i
obiaja, treba zahvatiti nesvjesnu strukturu na kojoj oni poivaju. Svojom nesvjesnom djelatnou
um namee oblik sadraju. Jedna od temeljnih pretpostavki jest da su ti oblici isti kod svih umova
davnih i suvremenih, primitivnih i civiliziranih i ona nalae da se otkrije nesvjesna struktura na
kojoj poiva svaka institucija i

The paper is concerned with the intellectual origins of Lvi-Strauss's structuralism. In the first section I
define this structuralism, arguing that it consists of far more than a simple method, being underpinned
by an epistemology and a theory of man in society. I argue further that this structuralism cannot be
seen as the application of a method pioneered in linguistics, indicating that the 'structural' aspects of
Lvi-Strauss's first major theoretical work, The Elementary Structures of Kinship derive rather from
Gestalt psychology than from linguistics. In the bulk of the paper I seek to demonstrate that Lvi-
Strauss's structuralism in fact has its origins in the attempt to adapt Durkheimian sociology in the light
of the newly found individualism characteristic of French radical liberalism of the inter-war years. This
adaptation is achieved by submitting Marcel Mauss's theory of exchange to an individualist, rationalist
and anti-historicist critique, by means initially of psycho-analysis and subsequently of Gestalt
psychology. The Elementary Structures of Kinship combines this theory with a formalistic interpretation
of the theory of kinship developed by the Durkheimian sociologist Marcel Granet. In conclusion I note
that the significance of the discovery of linguistics for Lvi-Strauss was not the discovery of the
concept of structure, but its provision of a radically intellectualist theory of the unconscious as a formal
structuring capacity.