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A review by joeri
On Critique: A Sociology of Emancipation by Luc Boltanski
4.0
In this collection of lectures Boltanski argues that in order to make a critical theory inclusive and emancipatory, it has to be given sociological content. According to Boltanski, there is always a relationship between the dominated and dominant within a society, where the latter often exclude the former from social orders. The basis for critique, is then to identify contradictions within these social orders, of which the next step will be to change relations of domination in such a way that previously excluded parties are included in the social order in a socially justifiable way.
What Boltanski also argues, is that we must view excluded parties as capable of reflexivity and moral judgements themselves and see them in some instances as form of critique. Only when excluded parties are taken seriously in such a way, can we begin to include them by taking action upon their critiques. Sociology then comes in when it offers a critical theory of domination in borrowing on the critiques mentioned throughout the thesis. The reality that is called into question from marginalized, dominated parties can then be given social scientific robustness and representation, which can then serve to provide a theoretical framework, as well as normative grounds which can help in arguing why indeed reality is rendered unacceptable by some, which can ultimately be used for the purpose of emancipation.
One instance where this could be applied is exploitation. Often this refers “to the way a small number of people make use of differentials in order to extract profit at the expense of the great majority.” The purpose of domination, argues Boltanski, is often precisely this. Critical philosophy and sociology can then help to expose the social conditions that make this possible, thereby at the same time discovering means by which these conditions can be stopped or changed. More generally, the role of critique, says Boltanski, consists “in showing how the existing social order does not allow members, or some of them, fully to realize the potentialities constitutive of their humanity.” This way of thinking can contribute to an inclusive form of critique. An inclusive, just society, Boltanski writes “is one without leftovers and the existing social order can be criticized in as much as it excludes, oppresses, scorns and so on, a greater or lesser number of its members, or simply prevents them from realizing what they are capable of as human beings.”
Boltanski in these lectures mainly focuses on the role institutions play in terms of their effects on social life and to the extent that they either attempt to silence critique, incorporate it, or co-opt it. With the sole focus on institutions, I believe Boltanski sometimes misses critique's other potential targets, and also glosses over forms of exploitation and domination that do not only stem from institutions.
Apart from this critique (pun intended) this book offers, in my view, an important contribution to the role of critique in not only sociology, but political philosophy as well.
What Boltanski also argues, is that we must view excluded parties as capable of reflexivity and moral judgements themselves and see them in some instances as form of critique. Only when excluded parties are taken seriously in such a way, can we begin to include them by taking action upon their critiques. Sociology then comes in when it offers a critical theory of domination in borrowing on the critiques mentioned throughout the thesis. The reality that is called into question from marginalized, dominated parties can then be given social scientific robustness and representation, which can then serve to provide a theoretical framework, as well as normative grounds which can help in arguing why indeed reality is rendered unacceptable by some, which can ultimately be used for the purpose of emancipation.
One instance where this could be applied is exploitation. Often this refers “to the way a small number of people make use of differentials in order to extract profit at the expense of the great majority.” The purpose of domination, argues Boltanski, is often precisely this. Critical philosophy and sociology can then help to expose the social conditions that make this possible, thereby at the same time discovering means by which these conditions can be stopped or changed. More generally, the role of critique, says Boltanski, consists “in showing how the existing social order does not allow members, or some of them, fully to realize the potentialities constitutive of their humanity.” This way of thinking can contribute to an inclusive form of critique. An inclusive, just society, Boltanski writes “is one without leftovers and the existing social order can be criticized in as much as it excludes, oppresses, scorns and so on, a greater or lesser number of its members, or simply prevents them from realizing what they are capable of as human beings.”
Boltanski in these lectures mainly focuses on the role institutions play in terms of their effects on social life and to the extent that they either attempt to silence critique, incorporate it, or co-opt it. With the sole focus on institutions, I believe Boltanski sometimes misses critique's other potential targets, and also glosses over forms of exploitation and domination that do not only stem from institutions.
Apart from this critique (pun intended) this book offers, in my view, an important contribution to the role of critique in not only sociology, but political philosophy as well.