the focus of the first part of the presentation. Several concepts articulated within critical theory are discussed for their relevance to the issue of professionalism. The work of the Frankfurt School is underlined‚ drawing parallels to the work of Gramsci and Freire. In the final analysis‚ specific issues and questions raised by the perspective of Critical Theory are reflected upon as they apply to the professionalisation of education. The concept of professionalism Literature on professionalism
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Fordism is a system that arose during the last decades of the 19th Century through to the second decade of the 20th Century. Fordism was first recognized by the Italian Communist Antonio Gramsci (1891-1937). He was the writer of ’Americanism and Fordism’. It was about Fordism representing a new form of capitalism which created a new economic structure which affected social life of the laborer on a large scale. Ford came up with a method of manufacturing inexpensive automobiles using the assembly
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To what extent do Sociologists agree that religion is a force for social change? Throughout history‚ there has been an on-going debate as to whether or not religion is a conservative force‚ or a force for social change. Whilst many Sociologists such as Durkheim‚ see religion as a positive conservative force; creating social harmony and solidarity‚ others disagree claiming religion to be a strong force for social change and as neo-Marxist Otto Maduro believes‚ religion has the power to initiate revolutionary
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Visual culture Visual Culture as an academic subject is a field of study that generally includes some combination of cultural studies‚ art history‚ critical theory‚ philosophy‚ and anthropology‚ by focusing on aspects of culture that rely on visual images. Anthropology /ænθrɵˈpɒlədʒi/ is the academic study of humanity. It deals with all that is characteristic of the human experience‚ from physiology and the evolutionary origins to the social and cultural organization of human societies as well
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It mainly considered conflicts based on class‚ rather than race‚ gender or opinion; Marx was just very focused on the class divide. He also didn’t give enough credit to the influence of cultural symbolism or‚ in the opinion of Antonio Gramsci‚ ideology. Many have criticised his opinion that revolutionary change is inevitable‚ and it isn’t regarded as correct by most modern conflict theorists. Modern conflict theorists differ in many ways. Gene Sharp‚ for example‚ emphasised non-violent
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The “civil society” (Gramsci 673) is made up of the different members of the caste system while “the State” (673) is made up of the “Ten World Controllers” (Huxley 20). These world controllers are “the intellectuals [of] the dominate group” (Gramsci 673) and they are “deputies’ exercising the subaltern functions of social hegemony and political government.” (673). It is through the Controller’s
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religion Durkheim‚ Parsons‚ Malinowski‚ Bellah Religion as a conservative force 4. Marxism and religion Marx and Engels Religion as a conservative force (Marx) Religion as an initiator of change (Engels) 5. Neo-Marxism and religion Gramsci‚ Maduro‚ Turner Religion as an initiator of change 6. Feminism and religion De Beauvoir‚ El Saadawi‚ Watson Religion as a conservative force 7. Weber and religion Historical study - Calvinism‚ Lutheranism Modern view - rationalisation
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This kind of institutionalization created a kind of social magic‚ which can be only achieved ‘only if the institution is guaranteed by the whole group or by a recognized institution’. In this case‚ the implementation of these policies is not recognized by the whole group‚ but by the state. According to Bourdieu‚ the condition for the effectiveness of ritual is the belief of everyone‚ and it is not actualized in this case. Still‚ the institutional hegemony of the Western music continues even today
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socially acceptable ideas -produces commonsense Gramsci on “commonsense”; Dr. Nall on pillars of common sense -“Everyone‚ for Gramsci‚ has a number of ‘conceptions of the world‚’ which often tend to be in contradiction with one another and therefore form an incoherent whole. Many of these conceptions are imposed and absorbed passively from outside‚ or from the past‚ and are accepted and lived uncritically. In this case they constitute what Gramsci calls ‘common sense….Many elements in popular common
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To understand counter-hegemony one must first all have a clue what hegemony is. Well‚ according to Gramsci (1971)‚ hegemony is that cultural leadership that is usually exercised by the ruling class. In this essence‚ the dominants order is sustained by the intellectuals. This is done by popularizing and creating a world view to convince the oppressed that their live in subordination arena is inevitable‚ just and appropriate. So with that idea‚ counter-hegemony can be explained as that attempt to dismantle
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