The Challenge of Modernity: Simmel’s Sociological Theory
Simmel Concept And Tragedy Of Culture Pdf 47
Georg Simmel was a German sociologist and philosopher who developed an original and influential theory of culture and modern life. He argued that modern society is characterized by a conflict between objective culture and subjective culture, which leads to a tragedy of culture. In this article, we will explore Simmel's concept and tragedy of culture, its manifestations in different domains of modern life, its strengths and weaknesses, its impact on other thinkers, and its contemporary relevance.
Simmel Concept And Tragedy Of Culture Pdf 47
Introduction
Culture is one of the most complex and contested concepts in sociology and philosophy. It can be defined as the totality of symbolic forms, values, norms, beliefs, practices, institutions, artifacts, and expressions that shape human life and society. Culture is both a product and a producer of human action, both a constraint and an enabler of human creativity, both a source of identity and a cause of difference.
One of the most original and influential thinkers who tried to understand the nature, dynamics, and problems of culture was Georg Simmel (1858-1918). Simmel was a German sociologist and philosopher who wrote extensively on topics such as money, fashion, art, religion, individuality, urbanism, conflict, group formation, social interaction, and cultural change. He was one of the founders of formal sociology, which focuses on the forms and patterns of social relations rather than their content or substance. He was also one of the pioneers of cultural sociology, which studies how culture shapes and is shaped by social processes.
Simmel's main contribution to the sociology and philosophy of culture was his concept and tragedy of culture. He developed this idea from Marx's writings on commodity fetishism, which analyzed how products or goods become reified or endowed with power that they do not inherently possess. Simmel applied this idea to culture as a whole, arguing that modern society is marked by a conflict between objective culture and subjective culture. Objective culture refers to the products or creations of human activity that have an existence independent of their creators or users. Subjective culture refers to the capacity or potentiality of human beings to create or appropriate objective culture. Simmel argued that in modern society, objective culture grows exponentially due to the division of labor, specialization, rationalization, differentiation, innovation, accumulation, etc. However, subjective culture does not grow at the same pace or in the same direction as objective culture. As a result, there is a gap or discrepancy between objective culture and subjective culture.
This gap or discrepancy leads to what Simmel called the tragedy of culture. The tragedy of culture is the situation where objective culture dominates or overwhelms subjective culture. In other words, human beings become alienated from or enslaved by their own cultural creations. They lose their autonomy, creativity, individuality, and freedom in the face of the impersonal, standardized, quantified, and mechanized forces of objective culture. They become passive consumers or spectators rather than active producers or participants of culture. They become unable to cope with or enjoy the diversity and complexity of culture. They become victims of cultural overload, fragmentation, contradiction, and crisis.
The main argument of this article is that Simmel's concept and tragedy of culture is a powerful and insightful way of understanding the problems and challenges of modern society and culture. We will examine how Simmel's theory explains and illustrates the cultural conflict in different domains of modern life, such as art, fashion, money, and religion. We will also evaluate the strengths and weaknesses of Simmel's theory, its influence on other sociologists and philosophers of culture, and its contemporary relevance and implications.
Simmel's Theory of Culture
In order to understand Simmel's concept and tragedy of culture, we need to first understand his general theory of culture. Simmel's theory of culture is based on three main features: the dualism of form and content, the dialectic of objective and subjective culture, and the dynamic of cultural conflict.
The Dualism of Form and Content
Simmel's theory of culture is based on the distinction between form and content. Form refers to the shape, structure, pattern, or mode of something. Content refers to the substance, material, meaning, or value of something. Simmel argued that culture can be analyzed in terms of its forms and contents. For example, a painting can be analyzed in terms of its form (e.g., color, shape, composition, style) and its content (e.g., theme, message, emotion). Similarly, a social relation can be analyzed in terms of its form (e.g., cooperation, competition, conflict) and its content (e.g., love, hate, interest).
Simmel argued that form and content are not fixed or given entities, but rather dynamic and variable processes. Form and content are constantly changing and interacting with each other. Form can influence or determine content, and content can influence or determine form. For example, the form of a painting can affect or express its content, and the content of a painting can affect or express its form. Similarly, the form of a social relation can affect or express its content, and the content of a social relation can affect or express its form.
Simmel argued that form and content are not only related to each other, but also relative to each other. Form and content are not absolute or universal categories, but rather relative or contextual ones. What is form in one context can be content in another context, and vice versa. For example, a painting can be seen as a form in relation to its content (e.g., theme), but it can also be seen as a content in relation to another form (e.g., style). Similarly, a social relation can be seen as a form in relation to its content (e.g., interest), but it can also be seen as a content in relation to another form (e.g., group).
The Dialectic of Objective and Subjective Culture
Simmel's theory of culture is based on the distinction between objective and subjective culture. Objective culture refers to the products or creations of human activity that have an existence independent of their creators or users. Examples of objective culture include art works, scientific theories, legal systems, moral values, religious doctrines, etc. Subjective culture refers to the capacity or potentiality of human beings to create or appropriate objective culture. Examples of subjective culture include creativity, intelligence, imagination, taste, emotionality etc.
Simmel argued that objective and subjective culture are not separate or opposed entities but rather dialectical ones. Objective and subjective culture are interdependent and interrelated with each other. Objective culture depends on subjective culture for its creation and appropriation. Subjective culture depends on objective culture for its expression and realization. Objective culture influences subjective culture by providing it with materials forms symbols models norms etc. Subjective culture influences objective culture by giving it meaning value purpose direction etc.
Simmel argued that objective and subjective culture are not only interrelated but also contradictory with each other. Objective and subjective culture have different logics tendencies directions etc that often clash with each other Objective culture tends to be impersonal standardized quantified mechanized etc Subjective culture tends to be personal individualized qualitative organic etc Objective culture tends to grow exponentially due to the division of labor specialization rationalization differentiation innovation accumulation etc Subjective culture tends to grow linearly due to the limitations of human nature time space etc Objective culture tends to dominate or overwhelm subjective culture by imposing its logic tendency direction etc on it Subjective culture tends to resist or rebel against objective culture by asserting its logic tendency direction etc against it
The Tragedy of Culture
The tragedy of culture is the main problem that Simmel identified and analyzed in his theory of culture. The tragedy of culture is the situation where objective culture dominates or overwhelms subjective culture. In other words, human beings become alienated from or enslaved by their own cultural creations. They lose their autonomy, creativity, individuality, and freedom in the face of the impersonal, standardized, quantified, and mechanized forces of objective culture. They become passive consumers or spectators rather than active producers or participants of culture. They become unable to cope with or enjoy the diversity and complexity of culture. They become victims of cultural overload, fragmentation, contradiction, and crisis.
The tragedy of culture is not a new phenomenon, but rather a historical one that has its roots in the development of modern society and culture. Simmel traced the origins of the tragedy of culture to the emergence of money as a universal medium of exchange and value. Money, according to Simmel, is the most abstract and rational form of objective culture. It reduces all qualitative differences and values to a common quantitative measure. It enables the exchange and accumulation of all kinds of goods and services. It facilitates the division of labor and specialization of functions. It creates a complex and dynamic system of economic relations that transcends time and space.
Money, however, also has negative effects on subjective culture. Money erodes the meaning and value of things by making them interchangeable and disposable. Money alienates people from their own products and labor by making them commodities for sale. Money undermines the personal and emotional ties between people by making them competitors and calculators. Money creates a culture of materialism, individualism, rationalism, and relativism that weakens the moral and spiritual foundations of society.
The tragedy of culture is not limited to money, but extends to other forms of objective culture as well. Simmel examined how the tragedy of culture manifests in different aspects of modern life, such as art, fashion, money, and religion.
Art
Art is one of the most important forms of objective culture. Art is the expression and communication of human creativity, emotionality, individuality, and spirituality. Art is also a source of aesthetic pleasure and cultural education for human beings.
However, art also suffers from the tragedy of culture in modern society. Simmel argued that art has become increasingly detached from life and reality. Art has become more abstract, formalistic, technical, and specialized. Art has become more diverse, fragmented, contradictory, and incomprehensible. Art has become more commodified, commercialized, mass-produced, and mass-consumed.
As a result, art has lost its original function and value for subjective culture. Art has lost its connection and relevance to human experience and needs. Art has lost its power and impact to inspire and transform human beings. Art has lost its autonomy and integrity to resist and critique objective culture.
Fashion
Fashion is another important form of objective culture. Fashion is the expression and communication of human identity, personality, style, taste etc Fashion is also a source of social differentiation integration adaptation etc for human beings
However fashion also suffers from the tragedy of culture in modern society Simmel argued that fashion has become increasingly dominated by objective culture Fashion has become more standardized uniformed regulated etc Fashion has become more cyclical ephemeral superficial etc Fashion has become more influenced by money media market etc
As a result fashion has lost its original function and value for subjective culture Fashion has lost its connection and relevance to human individuality and diversity Fashion has lost its power and impact to create and change human groups and roles Fashion has lost its autonomy and integrity to resist and critique objective culture
Money
Money is the most abstract and rational form of objective culture Money is the expression and communication of human value exchange accumulation etc Money is also a source of economic efficiency productivity growth etc for human beings
However money also suffers from the tragedy of culture in modern society Simmel argued that money has become increasingly detached from human meaning value purpose etc Money has become more quantitative relative impersonal etc Money has become more pervasive invasive corrosive etc Money has become more powerful influential addictive etc
As a result money has lost its original function and value for subjective culture Money has lost its connection and relevance to human quality dignity morality etc Money has lost its power and impact to satisfy and fulfill human needs and desires Money has lost its autonomy and integrity to resist and critique objective culture
Religion
Religion is one of the most important forms of objective culture Religion is the expression and communication of human faith belief worship etc Religion is also a source of spiritual guidance moral support social solidarity etc for human beings
However religion also suffers from the tragedy of culture in modern society Simmel argued that religion has become increasingly dominated by objective culture Religion has become more dogmatic institutionalized ritualized etc Religion has become more diverse fragmented contradictory etc Religion has become more commodified politicized secularized etc
As a result religion has lost its original function and value for subjective culture Religion has lost its connection and relevance to human experience and needs Religion has lost its power and impact to inspire and transform human beings Religion has lost its autonomy and integrity to resist and critique objective culture
Criticism and Evaluation
Simmel's concept and tragedy of culture is a powerful and insightful way of understanding the problems and challenges of modern society and culture. However, it is not without its limitations and criticisms. In this section, we will evaluate the strengths and weaknesses of Simmel's theory, its influence on other sociologists and philosophers of culture, and its contemporary relevance and implications.
Strengths
One of the main strengths of Simmel's theory is that it provides a comprehensive and nuanced analysis of culture as a complex and dynamic phenomenon. Simmel's theory captures the diversity, complexity, contradiction, and crisis of modern culture. Simmel's theory also recognizes the interdependence, interaction, and relativity of form and content, objective and subjective culture, individual and society. Simmel's theory also acknowledges the creativity, individuality, freedom, and resistance of subjective culture in the face of objective culture.
Another strength of Simmel's theory is that it offers a critical and dialectical perspective on culture as a source of both problems and solutions. Simmel's theory exposes the negative effects of objective culture on subjective culture, such as alienation, domination, fragmentation, etc. Simmel's theory also suggests the positive potentials of subjective culture to overcome objective culture, such as innovation, adaptation, integration, etc. Simmel's theory also implies the possibility of a synthesis or reconciliation between objective and subjective culture, such as harmony, balance, cooperation, etc.
Weaknesses
One of the main weaknesses of Simmel's theory is that it lacks a clear and consistent definition and explanation of culture as a concept. Simmel's theory uses different terms to refer to culture such as form content objective subjective individual social etc Simmel's theory also uses different criteria to classify culture such as quality quantity rationality emotionality etc Simmel's theory also uses different levels to analyze culture such as individual group society etc These different terms criteria levels etc make Simmel's theory vague ambiguous and confusing.
Another weakness of Simmel's theory is that it lacks a solid and empirical basis and verification of culture as a reality. Simmel's theory relies mostly on abstract logical philosophical arguments rather than concrete empirical sociological evidence. Simmel's theory also relies mostly on general universal historical claims rather than specific particular contemporary cases. Simmel's theory also relies mostly on subjective personal interpretive judgments rather than objective collective scientific methods. These different reliances make Simmel's theory speculative idealistic and subjective.
Influence
Simmel's concept and tragedy of culture has had a significant influence on other sociologists and philosophers of culture. Some of the most notable examples are:
Max Weber: Weber was influenced by Simmel's analysis of rationalization as a process of increasing abstraction quantification impersonality etc in modern society Weber also adopted Simmel's distinction between formal rationality (based on means-ends calculation) and substantive rationality (based on values-ends orientation) Weber also extended Simmel's concept of tragedy of culture to other spheres of life such as law politics religion etc
Theodor Adorno: Adorno was influenced by Simmel's critique of the domination of objective culture over subjective culture in modern society Adorno also developed Simmel's concept of tragedy of culture into his own concept of dialectic of enlightenment which analyzed how reason turned into irrationality in modern society Adorno also applied Simmel's concept of tragedy of culture to his own critique of mass culture industry which analyzed how art turned into commodity in modern society
Relevance
Simmel's concept and tragedy of culture has a high contemporary relevance and implication for understanding and addressing the problems and challenges of modern society and culture. Some of the most relevant and important issues that Simmel's theory can help us to understand and deal with are:
The impact of globalization and digitalization on culture. Globalization and digitalization are processes that increase the production, circulation, and consumption of cultural products and services across time and space. They also increase the diversity, complexity, contradiction, and crisis of culture. They create new opportunities and risks for subjective culture to create and appropriate objective culture. They also create new forms and modes of cultural conflict and cooperation.
The role of culture in social inclusion and exclusion. Culture is a factor that can promote or hinder social inclusion and exclusion. Culture can provide people with a sense of identity, belonging, recognition, and participation. Culture can also create barriers for people to access resources, opportunities, rights, and justice. Culture can be a source of solidarity or division among different groups and individuals.
The potential of culture for social innovation and change. Culture is a resource that can foster or hamper social innovation and change. Culture can stimulate or stifle human creativity, intelligence, imagination, etc. Culture can enable or constrain human expression, communication, interaction, etc. Culture can support or resist human adaptati