Leviathan calling: some notes on sociological anti-statism and its consequences
A spectre has haunted many forms of ‘social’ explanation over the course of the last century – the spectre of anti-statism. For not a few sociologists and social theorists, the state has long been regarded as the medium of enslavement, the very antithesis of what they take to be ‘civil society’. Her...
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| Vydáno v: | Journal of sociology (Melbourne, Vic.) Ročník 48; číslo 4; s. 397 - 409 |
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| Médium: | Journal Article |
| Jazyk: | angličtina |
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London, England
SAGE Publications
01.12.2012
Sage Publications Ltd |
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| ISSN: | 1440-7833, 1741-2978 |
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| Abstract | A spectre has haunted many forms of ‘social’ explanation over the course of the last century – the spectre of anti-statism. For not a few sociologists and social theorists, the state has long been regarded as the medium of enslavement, the very antithesis of what they take to be ‘civil society’. Here the state is viewed as a cold monster whose conducts (impersonalism, coercion, indifference, authority – the list is potentially endless) need to be relentlessly exposed and critiqued for their malign influence on the ‘whole human being’ and on ‘society’, which is seen as a naturally occurring phenomenon. This article argues that this enduring opposition between state and civil society represents an unfortunate error, arising from a perverse tradition which would do away with the state. This problematic tradition was born in liberal and democratic ideas of civil society, was embodied in the romantic apotheosis of the purely and metapolitically social, was radicalized by Marxist designs for a society without a state, and culminated in Nazism and Communism. It has survived, however, frequently ‘in mufti’, into our own times and can be found in the social sciences, inter alia, in contemporary social constructionist analyses, such as those associated with certain Foucauldian analytics of ‘government’, and in the moralizing edicts of ‘cosmopolitanism’. Against this tradition, the article sees the state as a remarkable, if fragile, achievement, whose withering away does and will continue to bring forth (predictable) monsters. Rather than the antithesis of society, the state is the major vehicle of human liberty, of social peace and security, and, paradoxically, provides sanctuary for the political critics who attack it. |
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| AbstractList | A spectre has haunted many forms of ‘social’ explanation over the course of the last century – the spectre of anti-statism. For not a few sociologists and social theorists, the state has long been regarded as the medium of enslavement, the very antithesis of what they take to be ‘civil society’. Here the state is viewed as a cold monster whose conducts (impersonalism, coercion, indifference, authority – the list is potentially endless) need to be relentlessly exposed and critiqued for their malign influence on the ‘whole human being’ and on ‘society’, which is seen as a naturally occurring phenomenon. This article argues that this enduring opposition between state and civil society represents an unfortunate error, arising from a perverse tradition which would do away with the state. This problematic tradition was born in liberal and democratic ideas of civil society, was embodied in the romantic apotheosis of the purely and metapolitically social, was radicalized by Marxist designs for a society without a state, and culminated in Nazism and Communism. It has survived, however, frequently ‘in mufti’, into our own times and can be found in the social sciences, inter alia, in contemporary social constructionist analyses, such as those associated with certain Foucauldian analytics of ‘government’, and in the moralizing edicts of ‘cosmopolitanism’. Against this tradition, the article sees the state as a remarkable, if fragile, achievement, whose withering away does and will continue to bring forth (predictable) monsters. Rather than the antithesis of society, the state is the major vehicle of human liberty, of social peace and security, and, paradoxically, provides sanctuary for the political critics who attack it. A spectre has haunted many forms of 'social' explanation over the course of the last century -- the spectre of anti-statism. For not a few sociologists and social theorists, the state has long been regarded as the medium of enslavement, the very antithesis of what they take to be 'civil society'. Here the state is viewed as a cold monster whose conducts (impersonalism, coercion, indifference, authority -- the list is potentially endless) need to be relentlessly exposed and critiqued for their malign influence on the 'whole human being' and on 'society', which is seen as a naturally occurring phenomenon. This article argues that this enduring opposition between state and civil society represents an unfortunate error, arising from a perverse tradition which would do away with the state. This problematic tradition was born in liberal and democratic ideas of civil society, was embodied in the romantic apotheosis of the purely and metapolitically social, was radicalized by Marxist designs for a society without a state, and culminated in Nazism and Communism. It has survived, however, frequently 'in mufti', into our own times and can be found in the social sciences, inter alia, in contemporary social constructionist analyses, such as those associated with certain Foucauldian analytics of 'government', and in the moralizing edicts of 'cosmopolitanism'. Against this tradition, the article sees the state as a remarkable, if fragile, achievement, whose withering away does and will continue to bring forth (predictable) monsters. Rather than the antithesis of society, the state is the major vehicle of human liberty, of social peace and security, and, paradoxically, provides sanctuary for the political critics who attack it. [Reprinted by permission of Sage Publications Ltd., copyright The Australian Sociological Association.] A spectre has haunted many forms of 'social' explanation over the course of the last century - the spectre of anti-statism. For not a few sociologists and social theorists, the state has long been regarded as the medium of enslavement, the very antithesis of what they take to be 'civil society'. Here the state is viewed as a cold monster whose conducts (impersonalism, coercion, indifference, authority - the list is potentially endless) need to be relentlessly exposed and critiqued for their malign influence on the 'whole human being' and on 'society', which is seen as a naturally occurring phenomenon. This article argues that this enduring opposition between state and civil society represents an unfortunate error, arising from a perverse tradition which would do away with the state. This problematic tradition was born in liberal and democratic ideas of civil society, was embodied in the romantic apotheosis of the purely and metapolitically social, was radicalized by Marxist designs for a society without a state, and culminated in Nazism and Communism. It has survived, however, frequently 'in mufti', into our own times and can be found in the social sciences, inter alia, in contemporary social constructionist analyses, such as those associated with certain Foucauldian analytics of 'government', and in the moralizing edicts of 'cosmopolitanism'. Against this tradition, the article sees the state as a remarkable, if fragile, achievement, whose withering away does and will continue to bring forth (predictable) monsters. Rather than the antithesis of society, the state is the major vehicle of human liberty, of social peace and security, and, paradoxically, provides sanctuary for the political critics who attack it. Reprinted by permission of Sage Publications Ltd A spectre has haunted many forms of 'social' explanation over the course of the last century -- the spectre of anti-statism. For not a few sociologists and social theorists, the state has long been regarded as the medium of enslavement, the very antithesis of what they take to be 'civil society'. Here the state is viewed as a cold monster whose conducts (impersonalism, coercion, indifference, authority -- the list is potentially endless) need to be relentlessly exposed and critiqued for their malign influence on the 'whole human being' and on 'society', which is seen as a naturally occurring phenomenon. This article argues that this enduring opposition between state and civil society represents an unfortunate error, arising from a perverse tradition which would do away with the state. This problematic tradition was born in liberal and democratic ideas of civil society, was embodied in the romantic apotheosis of the purely and metapolitically social, was radicalized by Marxist designs for a society without a state, and culminated in Nazism and Communism. It has survived, however, frequently 'in mufti', into our own times and can be found in the social sciences, inter alia, in contemporary social constructionist analyses, such as those associated with certain Foucauldian analytics of 'government', and in the moralizing edicts of 'cosmopolitanism'. Against this tradition, the article sees the state as a remarkable, if fragile, achievement, whose withering away does and will continue to bring forth (predictable) monsters. Rather than the antithesis of society, the state is the major vehicle of human liberty, of social peace and security, and, paradoxically, provides sanctuary for the political critics who attack it. [PUBLICATION ABSTRACT] |
| Author | Paul Du Gay |
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| References | Rose, Miller 1992; 43 Du Gay, Scott 2010; 2 Holmes 1994; 61 Hunter 2007; 10 Hunter 2006; 33 Minson 2006; 29 Wickham, Bryan 2012; 21 Beck, Schnaider 2006; 57 Skinner 2009; 162 Saunders 2002; 26 Gray 2010; 32 Hennis W. (bibr10-1440783312458073) 1988 bibr25-1440783312458073 Geuss R. (bibr7-1440783312458073) 2001 Hunter I. (bibr14-1440783312458073) 1998 bibr26-1440783312458073 bibr21-1440783312458073 Hunter I. (bibr18-1440783312458073) 2009 bibr17-1440783312458073 Mitchell T. (bibr23-1440783312458073) 1999 bibr30-1440783312458073 Dunn J. (bibr5-1440783312458073) 2000 bibr16-1440783312458073 Colas D. (bibr2-1440783312458073) 1997 Skinner Q. (bibr29-1440783312458073) 2009; 162 Pufendorf S. (bibr24-1440783312458073) 1994 bibr3-1440783312458073 Foucault M. (bibr6-1440783312458073) 1980; 1 Holmes S. (bibr13-1440783312458073) 1994; 61 Saunders D. (bibr27-1440783312458073) 2002; 26 Hennis W. (bibr11-1440783312458073) 2000 bibr1-1440783312458073 Hennis W. (bibr12-1440783312458073) 2009 bibr19-1440783312458073 Koselleck R. (bibr20-1440783312458073) 1988 bibr15-1440783312458073 Skinner Q. (bibr28-1440783312458073) 1989 Du Gay P. (bibr4-1440783312458073) 2010; 2 Green L. (bibr9-1440783312458073) 1988 Minson J. (bibr22-1440783312458073) 2006; 29 Gray J. (bibr8-1440783312458073) 2010; 32 bibr31-1440783312458073 |
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| Snippet | A spectre has haunted many forms of ‘social’ explanation over the course of the last century – the spectre of anti-statism. For not a few sociologists and... A spectre has haunted many forms of 'social' explanation over the course of the last century -- the spectre of anti-statism. For not a few sociologists and... A spectre has haunted many forms of 'social' explanation over the course of the last century - the spectre of anti-statism. For not a few sociologists and... |
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| SubjectTerms | Apathy Civil Society Coercion Communism Constructionism Cosmopolitanism Foucault, Michel Freedom Government Marxism Nazi era Nazism Peace Radicalism Social construction Social research Social sciences Social Security Society Sociology State Statism Theorists Traditions |
| Title | Leviathan calling: some notes on sociological anti-statism and its consequences |
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