Wie man Sitten und Gebräuche beobachtet
- Sprache:
- Englisch
- Status:
- Vollständiges Werk
- Autorschaft:
- Vom Autor verfasst
- Zustand des Textes:
- Kein Scanrauschen festgestellt (automatische Messung über den ganzen Text, nicht von Hand geprüft)
- Umfang:
- ~70.300 Wörter · 334 Passagen
Dieses Werk zitieren
- APAHarriet Martineau. (n.d.). How to Observe Morals and Manners [Wie man Sitten und Gebräuche beobachtet]. Digital reproduction: SigPhi. https://sigphiai.com/de/works/harriet-martineau/how-to-observe-morals-and-manners
- MLAHarriet Martineau. How to Observe Morals and Manners [Wie man Sitten und Gebräuche beobachtet]. Digital reproduction, SigPhi, https://sigphiai.com/de/works/harriet-martineau/how-to-observe-morals-and-manners.
- ChicagoHarriet Martineau. How to Observe Morals and Manners [Wie man Sitten und Gebräuche beobachtet]. Digital reproduction, SigPhi. https://sigphiai.com/de/works/harriet-martineau/how-to-observe-morals-and-manners.
Angabe der Ausgabe, die SigPhi wiedergibt: SigPhi ist ihre digitale Reproduktion, nicht der Verlag. Das Erscheinungsjahr steht nicht in den Metadaten (daher „n.d.“), und der Übersetzer erscheint nur, wenn er verzeichnet ist.
Wovon es handelt
How to Observe Morals and Manners (1838): wie man eine Gesellschaft untersucht, die nicht die eigene ist, ohne sich selbst zu täuschen.
Kontext und Geschichte
Das erste Handbuch soziologischer Methode überhaupt, und geschrieben, bevor die Soziologie einen Namen hatte. Martineau warnt vor der Voreingenommenheit des Beobachters und sagt, man müsse ansehen, was die Leute tun, und nicht, was sie zu tun sagen — zweihundert Jahre bevor das ein Gemeinplatz wurde.
Redaktioneller Kontext, keine zitierfähige Quelle: anders als die Passagen des Werks lassen sich diese Angaben nicht am Korpus überprüfen.
What does the traveller want to know? He is aware that, wherever he goes, he will find men, women, and children; strong men and weak men; just men and selfish men. He knows that he will everywhere find a necessity for food, clothing, and shelter; and everywhere some mode of general agreement how to live together. He knows that he will everywhere find birth, marriage, and death; and therefore domestic affections. What results from all these elements of social life does he mean to look for? For want of settling this question, one traveller sees nothing truly, because the state of things is not consistent with his speculations as to how human beings ought to live together; another views the whole with prejudice, because it is not like what he has been accustomed to see at home; yet each of these would shrink from the recognition of his folly, if it were fully placed before him. The first would be ashamed of having tried any existing community by an arbitrary standard of his own--an act much like going forth into the wilderness to see kings' houses full of men in soft raiment; and the other would perceive that different nations may go on judging one another by themselves till doomsday, without in any way improving the chance of self-advancement and mutual understanding. Going out with the disadvantage of a habit of mind uncounteracted by an intellectual aim, will never do. The traveller may as well stay at home, for anything he will gain in the way of social knowledge. The two considerations just mentioned must be subordinated to the grand one,--the only general one,--of the relative amount of human happiness. Every element of social life derives its importance from this great consideration. The external conveniences of men, their internal emotions and affections, their social arrangements, graduate in importance precisely in proportion as they affect the general happiness of the section of the race among whom they exist.…