By Alfred Schutz (auth.), Arvid Brodersen (eds.)
Elsewhere 1 we have been fascinated about basic points of the query how guy can understand his fellow-men. We analyzed man's subjective studies of the opposite and located in them the root for his knowing of the Other's subjective procedures of recognition. The very assumption of the life of the opposite, although, introduces the measurement of intersub jectivity. the area is skilled through the Self as being inhabited via different Selves, as being an international for others and of others. As we had get together to show, intersubjective truth is under no circumstances homogeneous. The social global during which guy unearths himself shows a posh constitution; fellow-men seem to the Self below diverse facets, to which correspond varied cognitive types wherein the Self perceives and apprehends the Other's innovations, explanations, and activities. within the current research it will likely be our major activity to explain the beginning of the differentiated constructions of social truth in addition to to bare the foundations underlying its harmony and coherence. It has to be under pressure that cautious description of the tactics which allow one guy to appreciate another's innovations and activities is a prerequisite for the method of the empirical social sciences. The query how a systematic interpretation of human motion is feasible may be resolved provided that an enough • From: De, sinnha/te A II/ball tler sowuen WeU, Vienna, 1932; second ed. 1960 (Sektion IV: Strukturanalyse der Sozialwelt, Soziale Umwelt, Mitwelt, Vorwelt, English variation by means of Professor Thomas Luckmann.
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In different places 1 we have been concerned about primary points of the query how guy can understand his fellow-men. We analyzed man's subjective reports of the opposite and located in them the foundation for his realizing of the Other's subjective approaches of cognizance. The very assumption of the life of the opposite, in spite of the fact that, introduces the size of intersub jectivity.
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Additional resources for Collected Papers II: Studies in Social Theory
As a rule we see no reason why a fellow-man who was a partner in a concrete We-relation, with whom we interacted, whom we have loved or hated, should turn into something "different" merely because he happens to be absent at the moment. We still love him or hate him, as the case may be, and nothing in the routine of everyday life compels us to notice that our experience of him underwent a significant structural modification. Careful description reveals, however, that such a modifiCation does occur.
The sharing of a common sector of time implies a genuine simultaneity of our two streams of consciousness: my fellow-man and I grow older together. The sharing of a common sector of space implies that my fellow-man appears to me in person as he himself and none other. His body appears to me as a unified field of expressions, that is, of concrete symptoms through which his conscious life manifests itself to me vividly. This temporal and spatial immediacy are essential characteristics of the face-to-face situation.
This is possible because he witnesses the Other's ongoing experiences in synchrony with his own interpretations of the Other's overt conduct in an objective context of meaning. The bodily presence of the Other offers to the partner in the We-relation as well as to the observer a maximum of vivid symptoms. The world which is within reach of the observer is congruent with the world within reach of the observed person. There is thus a certain chance that the experiences of the world within reach on the part of the observed person roughly coincide with the corresponding experiences of the observer.