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  1. This paper traces the eventful legacy of The Social Construction of Reality, by Peter Berger and Thomas Luckmann, which has been widely acclaimed as a classic text in sociology, but also has been subject to glaring and persistent misinterpretations.

    • Хишигтөгс Khishigtugs
  2. social order (for example, its economic or technological arrangements). Social order is not part of the “nature of things,” and it cannot be derived from the “laws of nature.” Social order exists only as a product of human activity. No other ontological status may be ascribed to it without hopelessly obfuscating its empirical ...

    • 105KB
    • 6
  3. Berger and Luckmann (1966:95) define a symbolic universe as a body of theoretical traditions that integrate different provinces of meaning and encompass the institutional order in a symbolic totality.

    • 38KB
    • 8
  4. Seeks to integrate sociology of knowledge with structural-functional theory. The sphere of ideas, of theoretical thought. Not concerned with such epistemological and methodological problems. Rather the sociology of knowledge has to concern itself with everything that passes as knowledge in society. Hence not theoretical ideas, Weltanshauungen.

    • 138KB
    • 12
  5. Dec 2, 2015 · Once activated, the cognitive structures that organize this knowledge allow social actors to understand each other's behavior, including what is being said and how it is being said, and to respond to others rapidly and in meaningful ways.

    • Charles R. Berger
    • 2015
  6. At the outset of SCOR, Berger and Luckmann set out a definition of reality and knowl-edge rooted in the phenomenological: It will be enough, for our purposes, to define ‘reality’ as a quality appertaining to phenomena that we recognize as having a being independent of our own volition … and to define

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  8. Feb 2, 2012 · Berger and Luckmann want the sociology of knowledge to focus on commonsensical beliefs, not specialist or scientific knowledge. “The sociology of knowledge must first of all concern itself with what people ‘know’ as ‘reality’ in their everyday, non- or pre-theoretical lives” (15).

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