Thomas Luckmann

The Invisible Religion is a modern classic of social science. Its influence goes well beyond sociology as it continues to inspire research in such diverse fields as sociology of knowledge, ethnology, theology, sociology of religion, and religious studies. In this volume, the author endeavours to answer one of the most important questions regarding religion in modern times: Are Western societies indeed becoming more secular as they modernize? His surprising answer is still part of the ongoing debates about secularization as he argues that rather than a decline of religion, we are witnessing a shift from an older Church-centered form, to another invisible and still largely unexplored form of religion. Explaining why focusing only on Church when discussing religion is inadequate, this book presents a thorough case for reframing the question of the status of religion in modern life in a way that makes visible forms of religion hitherto unseen, and sketches some aspects of this new form. As such, it will appeal to sociologists with interests in social theory, religion, and the secularization thesis.

The Invisible Religion is a modern classic of social science. Its influence goes well beyond sociology as it continues to inspire research in such diverse fields as sociology of knowledge, ethnology, theology, sociology of religion, and religious studies. In this volume, the author endeavours to answer one of the most important questions regarding religion in modern times: Are Western societies indeed becoming more secular as they modernize? His surprising answer is still part of the ongoing debates about secularization as he argues that rather than a decline of religion, we are witnessing a shift from an older Church-centered form, to another invisible and still largely unexplored form of religion. Explaining why focusing only on Church when discussing religion is inadequate, this book presents a thorough case for reframing the question of the status of religion in modern life in a way that makes visible forms of religion hitherto unseen, and sketches some aspects of this new form. As such, it will appeal to sociologists with interests in social theory, religion, and the secularization thesis.

In ihrer mittlerweile klassisch gewordenen Arbeit haben Peter L. Berger und Thomas Luckmann die Wissenssoziologie auf eine neue Basis gestellt. Mit dem begrifflichen Instrumentarium von Philosophie, Anthropologie, Sozialpsychologie und Sprachwissenschaft gehen sie der Frage nach, durch welche Prozesse sich für die Mitglieder von Gesellschaften eine intersubjektiv geteilte, gemeinsame Wirklichkeit herausbildet: wie die Formen der Vermittlung zwischen der objektiven Wirklichkeit der Gesellschaft, die durch soziale Interaktionen hervorgebracht, institutionell verstetigt und in vielfältiger Weise tradiert wird, und die subjektiven Bildungsprozesse der beteiligten Individuen zu verstehen sind.

Todellisuuden sosiaalinen rakentuminen edustaa fenomenologisesti suuntautunutta tiedonsosiologiaa. Se on osoittautunut yhdeksi viime vuosikymmenten vaikutusvaltaisimmista yhteiskuntatieteellisistä teoksista, josta on tullut nopeasti alan kirjallisuuden moderni klassikko. Berger ja Luckmann tarkastelevat yhteiskuntaa ihmisen sisäisen ja ulkoisen todellisuuden kialektiikkana ja vuorovaikutuksena. Teos käsittelee ihmisen jokapäiväisen elämän perusrakenteita, sosiaalista vuorovaikutusta, kieltä ja arkielämän tietoa. Kirjoittajien analyyseilla instituutioista, legitimaatiosta ja sosialisaatiosta on ollut huomattava merkitys yhteiskunta- ja kasvatustieteille, historialle sekä sosiaaliantropologialle. Selkeän kirjoitustavan ansiosta teos soveltuu kaikille ihmisen ja yhteiskunnan suhteista kiinnostuneille.

En oversettelse av The Social Construction of Reality. Med innledning av Pål Veiden. Denne boken fortjener med rette sin status som nyere klassiker innenfor samfunnsvitenskapen. Da den kom ut i 1966, ble den beskrevet som et viktig gjennombrudd i kunnskapssosiologien. Siden har den ikke vært å rokke fra pensumlistene. Forfatterne forsøker å avklare spenningen mellom subjekt og objekt, mellom vår personlige verden og den ytre verden. Vi skaper verden aktivt gjennom våre handlinger; samtidig gjør vi verden til vår egen, vi godtar den som virkelighet. Deler av denne verden blir en ytre virkelighet, gjerne kalt strukturer. Sentralt står hverdagskunnskapen: Hvorfor oppfatter vi verden som vi gjør? Hvorfor er det slik at de fleste av oss tar samfunnslivet for gitt? Boken drøfter sentrale tema for fag som psykologi, sosiologi, filosofi og pedagogikk. Den er et program for humanistisk samfunnsvitenskap og det teoretiske studiet av menneskelige mangfold. Peter L. Berger (1929 2017) var professor i sosiologi og teologi ved College of Arts and Sciences and School of Theology, Boston University. Thomas Luckmann (1927 2016) var professor i sosiologi ved University of Konstanz. Hans viktigste arbeider ligger innenfor religionssosiologien. Sammen med Peter L. Berger skrev han også boken Modernity, Pluralism and the Cricis of Meaning (1995). Pål Veiden er førsteamanuensis i sosiologi ved OsloMet.

Den sociale konstruktion af virkeligheden er en klassiker inden for sociologien. Den udkom i 1972 for første gang på dansk med titlen Den samfundsskabte virkelighed. Siden har den været brugt på utallige uddannelsesinstitutioner. I denne nyeste oversættelse af bogen er både titel og tekst bragt i overensstemmelse med den terminologi, der i mellemtiden har vundet hævd. Finn Collin har forsynet bogen med en fyldig introduktion, der sætter bogen, og socialkonstruktionismen, i et historisk og kritisk perspektiv.

A general and systematic account of the role of knowledge in society aimed to stimulate both critical discussion and empirical investigations. This book is concerned with the sociology of ‘everything that passes for knowledge in society’. It focuses particularly on that ‘common-sense knowledge’ which constitutes the reality of everyday life for the ordinary member of society. The authors are concerned to present an analysis of knowledge in everyday life in the context of a theory of society as a dialectical process between objective and subjective reality. Their development of a theory of institutions, legitimations and socializations has implications beyond the discipline of sociology, and their ‘humanistic’ approach has considerable relevance for other social scientists, historians, philosophers and anthropologists.

The Structures of the Life-World is the final focus of twenty-seven years of Alfred Schutz's labour, encompassing the fruits of his work between 1932 and his death in 1959. This book represents Schutz's seminal attempt to achieve a comprehensive grasp of the nature of social reality. Here he integrates his theory of relevance with his analysis of social structures. Thomas Luckmann, a former student of Schutz's, completed the manuscript for publication after Schutz's untimely death.

The Structures of the Life-World is the final focus of twenty-seven years of Alfred Schutz's labor, encompassing the fruits of his work between 1932 and his death in 1959. This book represents Schutz's seminal attempt to achieve a comprehensive grasp of the nature of social reality. Here he integrates his theory of relevance with his analysis of social structures. Thomas Luckmann, a former student of Schutz's, completed the manuscript for publication after Schutz's untimely death.

Askese und Mystizismus Sakramentalismus und Prophetismus als Idealtypen des Glaubens Die Religionssoziologie leidet bis in die Gegenwart hauptsachlich unter zwei Beengungen: der kulturell bedingten Gleichsetzung von Religion mit Monotheis- mus einerseits und der Durkheimschen Reduktion der Religion auf die Gesell- schaft andererseits. Eingeleitet durch die Identitatsphilosophie Schellings und Hegels mit einem ersten Hoehepunkt in Schleiermacher und Fichte, hat erst die Gegenwart, insbesondere im Werk Tillichs, eine Oberwindung des theistischen Standpunktes gebracht. Wie schon von Schopenhauer vermerkt, mussen sich Reli- gion (Glaube) und Theismus durchaus nicht decken; vielmehr kann Religiositat durchaus Atheismus mit umfassen. Zugleich hat uns in jungster Gegenwart das Werk Glocks und Starks darauf auf- merksam gemacht, dass der synthetisch-deskriptive Begriff der Religion analy- tisch in ganz unterschiedliche Dimensionen zerfallt, deren interessanteste die der Glaubenserfahrung als der eigentliche Kern der Religion ist. Mit beiden Errun- genschaften: der Ausweitung des Religionsbegriffs uber den Theismus hinaus, und der Verscharfung des Religionsbegriffs durch seine Einengung auf Glauben, ist ein neuer Ausgangspunkt fur die Religionssoziologie gesetzt. Wie immer in- teressant die moralischen, ideologischen, rituellen und dogmatischen l'mplikatio- nen sein moegen: der Kern der Religionssoziologie gilt dem wechselseitigen Ver- haltnis von Gesellschaft und Glauben.