Sociology of Fashion Is an Area of Inquiry You Would Expect to Find in the Work of Georg Simmel

High german sociologist and philosopher

Georg Simmel
Born	one March 1858 Berlin, Kingdom of Prussia
Died	26 September 1918(1918-09-26) (aged threescore) Strassburg, German Empire
Nationality	German
Alma mater	Academy of Berlin
Era	19th-century philosophy
Region	Western philosophy
School	Neo-Kantianism Lebensphilosophie [1]
Institutions	University of Berlin University of Strasbourg
Notable students	György Lukács, Robert East. Park, Max Scheler
Master interests	Philosophy, sociology
Notable ideas	Formal sociology, social forms and contents, the tragedy of culture,[two] web of group affiliation
Influences Immanuel Kant, Max Weber
Influenced Lewis A. Coser, Marking Granovetter, Georg Lukács, Max Weber, Barry Wellman, Harrison White, Emil Cioran

Georg Simmel (; German: [ˈzɪməl]; 1 March 1858 – 26 September 1918) was a German sociologist, philosopher, and critic.

Simmel was influential in the field of sociology.^[3] Simmel was one of the first generation of German sociologists: his neo-Kantian approach laid the foundations for sociological antipositivism, request what is society?—direct alluding to Kant'southward what is nature? ^[4]—presenting pioneering analyses of social individuality and fragmentation. For Simmel, civilization referred to "the tillage of individuals through the agency of external forms which take been objectified in the grade of history."^[4] Simmel discussed social and cultural phenomena in terms of "forms" and "contents" with a transient human relationship, wherein form becomes content, and vice versa dependent on context. In this sense, Simmel was a forerunner to structuralist styles of reasoning in the social sciences. With his work on the metropolis, Simmel would also be a precursor of urban folklore, symbolic interactionism, and social network analysis.^{[v] [vi]}

An acquaintance of Max Weber, Simmel wrote on the topic of personal character in a mode reminiscent of the sociological 'ideal blazon'. He broadly rejected bookish standards, however, philosophically covering topics such as emotion and romantic love. Both Simmel and Weber's nonpositivist theory would inform the eclectic critical theory of the Frankfurt School.^[seven]

Simmel'due south most famous works today are The Problems of the Philosophy of History (1892), The Philosophy of Money (1900), The Metropolis and Mental Life (1903), and Fundamental Questions of Sociology (1917), besides as Soziologie (1908), which compiles various essays of Simmel'southward, including "The Stranger", "The Social Boundary", "The Sociology of the Senses", "The Sociology of Space", and "On The Spatial Projections of Social Forms". He also wrote extensively on the philosophy of Schopenhauer and Nietzsche, equally well on art, most notably through his Rembrandt: An Essay in the Philosophy of Art (1916).

Biography [edit]

Early life and education [edit]

Georg Simmel was built-in in Berlin, Germany, as the youngest of seven children to an assimilated Jewish family. His father, Eduard Simmel (1810–1874), a prosperous businessman and convert to Roman Catholicism, had founded a confectionery store called "Felix & Sarotti" that would later be taken over by a chocolate manufacturer. His mother Flora Bodstein (1818–1897) came from a Jewish family who had converted to Lutheranism. Georg, himself, was baptized every bit a Protestant when he was a child.^[8] His begetter died in 1874, when Georg was 16, leaving a sizable inheritance.^[9] Georg was then adopted past Julius Friedländer, the founder of an international music publishing business firm known equally Peters Verlag, who endowed him with the large fortune that enabled him to become a scholar.^[ten]

Beginning in 1876, Simmel studied philosophy and history at the Humboldt University of Berlin,^[11] going on to receive his doctorate in 1881 for his thesis on Kantian philosophy of affair, titled " Das Wesen der Materie nach Kants Physischer Monadologie " ("The Nature of Thing Co-ordinate to Kant'due south Physical Monadology").^[eleven]

Later on life [edit]

In 1890, Georg married Gertrud Kinel, a philosopher who published under the pseudonym Marie-Luise Enckendorf, and under her own name. They lived a sheltered and bourgeois life, their dwelling house becoming a venue for cultivated gatherings in the tradition of the salon.^[12] They had ane son, Hans Eugen Simmel, who became a medical dr..^[13] Georg and Gertrud's granddaughter was the psychologist Marianne Simmel. Simmel likewise had a secret affair with his assistant Gertrud Kantorowicz, who bore him a girl in 1907, though this fact was hidden until after Simmel's expiry.^[xiv]

In 1917, Simmel stopped reading the newspapers and withdrew to the Blackness Woods to finish the book The View of Life (Lebensanschauung).^[8] Shortly earlier the end of the war in 1918, he died from liver cancer in Strasbourg.^[12]

Career [edit]

In 1885, Simmel became a privatdozent at the University of Berlin, officially lecturing in philosophy simply also in ethics, logic, pessimism, fine art, psychology and sociology.^[15] His lectures were not only popular inside the university, but attracted the intellectual aristocracy of Berlin as well. Although his applications for vacant chairs at German universities were supported by Max Weber, Simmel remained an bookish outsider. However, with the support of an inheritance from his guardian, he was able to pursue his scholarly interests for many years without needing a salaried position.^[xvi]

Simmel had a hard fourth dimension gaining acceptance in the bookish community despite the back up of well known associates, such as Max Weber, Rainer Maria Rilke, Stefan George and Edmund Husserl. This was partly considering he was seen as a Jew during an era of anti-Semitism, merely besides only because his manufactures were written for a general audience rather than academic sociologists. This led to dismissive judgements from other professionals. Simmel even so continued his intellectual and academic work, as well equally taking role in artistic circles.

In 1909, Simmel, together with Ferdinand Tönnies and Max Weber, and others, was a co-founder of the German Society for Sociology,^[xvi] serving equally a member of its first executive body.^[17]

In 1914, Simmel received an ordinary professorship with chair, at the then German University of Strassburg,^[15] only did non experience at home there. Because World War I broke out, all academic activities and lectures were halted and lecture halls were converted to military hospitals. In 1915 he applied – without success – for a chair at the University of Heidelberg.^[xviii] He remained at the University of Strasbourg until his decease in 1918.^[19]

Prior to World State of war I, Simmel had not been very interested in contemporary history, but rather in looking at the interactions, art and philosophy of his time. Even so, afterwards its start, he was interested in its unfolding. Yet, he seems to give alien opinions of events, being a supporter in "Germany's inner transformation," more objective in "the thought of Europe" and a critic in "The crisis of culture."^{[ dubious – discuss ]} Eventually, Simmel grew tired of the war, especially in the year of his expiry.

Theory [edit]

There are four basic levels of concern in Simmel's work:

1. The psychological workings of social life
2. The sociological workings of interpersonal relationships.
3. The structure of and changes in zeitgeist (i.e. the social and cultural "spirit") of his time. He would also prefer the principle of emergentism, the idea that higher levels of conscious properties emerge from lower levels.
4. The nature and inevitable fate of humanity.

Dialectical method [edit]

A dialectical arroyo is a multicausal and multidirectional method: it focuses on social relations; integrates facts and value, rejecting the thought that there are difficult and fast dividing lines betwixt social phenomena; looks non just at the nowadays, but also at the past and futurity; and is deeply concerned with both conflicts and contradictions. Simmel's sociology was concerned with relationships—especially interaction—and was thus known as a methodological relationalist. This approach is based on the idea that interactions exist between everything.^[twenty] Overall, Simmel would be more often than not interested in dualisms, conflicts, and contradictions in any realm of the social world he happened to be working on.^[20]

Forms of association [edit]

The furthest Simmel has brought his work to a micro-level of analysis was in dealing with forms and interactions that takes identify with unlike types of people. Such forms would include subordination, superordination, substitution, conflict and sociability.^{[20] : 158–88}

Simmel focused on these forms of association while paying little attention to individual consciousness. Simmel believed in the creative consciousness that can be found in various forms of interaction, which he observed both the ability of actors to create social structures, as well as the disastrous furnishings such structures had on the creativity of individuals. Simmel also believed that social and cultural structures come up to have a life of their own.^[20]

Sociability [edit]

Simmel refers to "all the forms of association past which a mere sum of separate individuals are fabricated into a 'guild'," whereby society is defined as a "higher unity," composed of individuals.^{[20] : 157}

Simmel would especially exist fascinated by man's "impulse to sociability," whereby "the solitariness of the individuals is resolved into togetherness," referring to this unity equally "the free-playing, interacting interdependence of individuals."^{[twenty] : 157–viii} Accordingly, he defines sociability as "the play-class of clan" driven by "amicability, convenance, cordiality and bewitchery of all kinds."^{[20] : 158} In society for this free association to occur, Simmel explains, "the personalities must not emphasize themselves as well individually...with too much abandon and aggressiveness."^{[twenty] : 158} Rather, "this world of sociability...a democracy of equals" is to be without friction so long as people alloy together in the spirit of pleasure and bringing "nearly among themselves a pure interaction costless of any disturbing textile accent."^{[20] : 159}

Simmel describes idealized interactions in expressing that "the vitality of existent individuals, in their sensitivities and attractions, in the fullness of their impulses and convictions...is only a symbol of life, as information technology shows itself in the flow of a lightly agreeable play," calculation that "a symbolic play, in whose aesthetic charm all the finest and most highly sublimated dynamics of social existence and its riches are gathered."^{[twenty] : 162–3}

[edit]

In a dyad (i.e. a ii-person group), a person is able to retain their individuality equally there is no fright that another may shift the balance of the grouping. In contrast, triads (i.e. three-person groups) adventure the potential of one member condign subordinate to the other two, thus threatening their individuality. Furthermore, were a triad to lose a member, it would become a dyad.

The basic nature of this dyad-triad principle forms the essence of structures that class society. Every bit a grouping (structure) increases in size, it becomes more isolated and segmented, whereby the private as well becomes further separated from each fellow member. In respect to the notion of "group size", Simmel's view was somewhat ambiguous. On 1 hand, he believed that the private benefits most when a group gets bigger, as such makes it harder to exert control on the individual. On the other hand, with a large group in that location is a possibility of the individual becoming distant and impersonal. Therefore, in an effort for the individual to cope with the larger group they must get a office of a smaller group such as the family.^[20]

The value of something is determined by the distance from its thespian. In "The Stranger", Simmel discusses how if a person is too shut to the histrion they are non considered a stranger. If they are too far, notwithstanding, they would no longer exist a role of a grouping. The particular distance from a group allows a person to accept objective relationships with different group members.^[20]

Views [edit]

On the metropolis [edit]

One of Simmel's nigh notable essays is "The Urban center and Mental Life" (" Die Großstädte und das Geistesleben ") from 1903, which was originally given equally i of a series of lectures on all aspects of city life by experts in various fields, ranging from scientific discipline and religion to art. The series was conducted alongside the Dresden cities exhibition of 1903. Simmel was originally asked to lecture on the role of intellectual (or scholarly) life in the large city, but he effectively reversed the topic in order to analyze the furnishings of the big urban center on the mind of the individual. As a upshot, when the lectures were published as essays in a book, to fill the gap, the series editor himself had to supply an essay on the original topic.^{[ citation needed ]}

The Metropolis and Mental Life was non particularly well received during Simmel'southward lifetime. The organizers of the exhibition over-emphasized its negative comments virtually city life, because Simmel also pointed out positive transformations. During the 1920s the essay was influential on the thinking of Robert E. Park and other American sociologists at the University of Chicago who collectively became known as the "Chicago School". Information technology gained wider apportionment in the 1950s when it was translated into English language and published every bit part of Kurt Wolff'due south edited collection, The Sociology of Georg Simmel. Information technology now appears regularly on the reading lists of courses in urban studies and architecture history. All the same, information technology is important to notation that the notion of the blasé is actually not the central or last point of the essay, merely is part of a clarification of a sequence of states in an irreversible transformation of the mind. In other words, Simmel does not quite say that the large city has an overall negative effect on the heed or the self, fifty-fifty as he suggests that information technology undergoes permanent changes. It is perhaps this ambiguity that gave the essay a lasting identify in the discourse on the city.^[21]

The deepest problems of mod life menses from the attempt of the individual to maintain the independence and individuality of his existence against the sovereign powers of society, confronting the weight of the historical heritage and the external civilization and technique of life. The antagonism represents the most modern course of the conflict which archaic man must acquit on with nature for his own bodily existence. The eighteenth century may have called for liberation from all the ties which grew upwards historically in politics, in religion, in morality and in economics in social club to permit the original natural virtue of man, which is equal in everyone, to develop without inhibition; the nineteenth century may take sought to promote, in addition to man's freedom, his individuality (which is continued with the sectionalization of labor) and his achievements which make him unique and indispensable but which at the same fourth dimension brand him so much the more than dependent on the complementary activity of others; Nietzsche may have seen the relentless struggle of the individual equally the prerequisite for his total development, while socialism found the aforementioned thing in the suppression of all competition – but in each of these the same fundamental motive was at work, namely the resistance of the individual to being levelled, swallowed up in the social-technological mechanism.

—Georg Simmel, The Metropolis and Mental Life (1903)

The Philosophy of Coin [edit]

In The Philosophy of Money, Simmel views money equally a component of life which helped u.s.a. understand the totality of life. Simmel believed people created value by making objects, then separating themselves from that object and so trying to overcome that distance. He found that things which were likewise close were not considered valuable and things which were also far for people to go were also not considered valuable. Considered in determining value was the scarcity, fourth dimension, sacrifice, and difficulties involved in getting the object.^[20]

For Simmel, city life led to a partition of labor and increased financialization. As financial transactions increase, some emphasis shifts to what the private can do, instead of who the individual is. Fiscal matters in improver to emotions are in play.^[20]

The Stranger [edit]

Simmel's concept of distance comes into play where he identifies a stranger equally a person that is far away and close at the same time.^[22]

The Stranger is close to us, insofar every bit we feel betwixt him and ourselves common features of a national, social, occupational, or generally human, nature. He is far from us, insofar as these common features extend beyond him or united states of america, and connect u.s. only because they connect a great many people.

A stranger is far enough away that he is unknown but close enough that it is possible to get to know him. In a society at that place must be a stranger. If everyone is known then there is no person that is able to bring something new to everybody.

The stranger bears a certain objectivity that makes him a valuable member to the individual and gild. People let down their inhibitions around him and confess openly without any fear. This is because at that place is a belief that the Stranger is not connected to anyone significant and therefore does non pose a threat to the confessor's life.^{[ citation needed ]}

More by and large, Simmel observes that because of their peculiar position in the group, strangers often conduct out special tasks that the other members of the group are either incapable or unwilling to behave out. For case, especially in pre-modern societies, most strangers made a living from trade, which was often viewed as an unpleasant activity by "native" members of those societies. In some societies, they were too employed as arbitrators and judges, considering they were expected to treat rival factions in society with an impartial attitude.^[23]

Objectivity may also be defined every bit liberty: the objective individual is spring by no commitments which could prejudice his perception, understanding, and evaluation of the given.

—Georg Simmel, "The Stranger" (1908)

On one hand the stranger's opinion does not really affair because of his lack of connectedness to club, but on the other the stranger'south opinion does matter, considering of his lack of connection to guild. He holds a certain objectivity that allows him to be unbiased and determine freely without fear. He is just able to run into, think, and determine without being influenced by the opinion of others.^{[ citation needed ]}

On secrecy [edit]

According to Simmel, in small groups, secrets are less needed considering anybody seems to be more similar. In larger groups secrets are needed equally a result of their heterogeneity. In secret societies, groups are held together by the need to maintain the undercover, a status that besides causes tension because the society relies on its sense of secrecy and exclusion.^[24] For Simmel, secrecy exists even in relationships as intimate as spousal relationship.^{[ citation needed ]}In revealing all, matrimony becomes slow and boring and loses all excitement. Simmel saw a general thread in the importance of secrets and the strategic use of ignorance: To be social beings who are able to cope successfully with their social environment, people need conspicuously defined realms of unknowns for themselves.^[25] Furthermore, sharing a common hole-and-corner produces a strong "we feeling." The modern world depends on honesty and therefore a lie tin can be considered more devastating than it e'er has been before.^{[ citation needed ]} Money allows a level of secrecy that has never been attainable before, because coin allows for "invisible" transactions, due to the fact that coin is at present an integral part of human being values and beliefs. It is possible to buy silence.^[20]

On flirtation [edit]

In his multi-layered essay, "Women, Sexuality & Love", published in 1923, Simmel discusses flirtation as a generalized type of social interaction. According to Simmel, "to ascertain flirtation as simply a 'passion for pleasing' is to misfile the means to an cease with the desire for this cease." The distinctiveness of the flirt lies in the fact that she awakens delight and desire by means of a unique antithesis and synthesis: through the alternation of accommodation and denial. In the behavior of the flirt, the man feels the proximity and interpenetration of the power and inability to acquire something. This is in essence the "price." A sidelong glance with the caput half-turned is feature of amour in its most banal guise.^[26]

On fashion [edit]

In the eyes of Simmel, fashion is a form of social relationship that allows those who wish to conform to the demands of a grouping to do and so. Information technology also allows some to be individualistic by deviating from the norm. In that location are many social roles in fashion and both objective culture and private civilisation can have an influence on people.^[27] In the initial stage everyone adopts what is fashionable and those that deviate from the fashion inevitably adopt a whole new view of what they consider fashion. Ritzer wrote:^{[20] : 163}

Simmel argued that not but does following what is in fashion involve dualities so does the effort on the part of some people to be of fashion. Unfashionable people view those who follow a fashion as existence imitators and themselves equally mavericks, only Simmel argued that the latter are only engaging in an inverse form of faux.

—George Ritzer, "Georg Simmel", Modern Sociological Theory (2008)

This ways that those who are trying to be different or "unique," are not, because in trying to be different they go a role of a new group that has labeled themselves different or "unique".^[xx]

Works [edit]

Simmel's major monographic works include, in chronological order:

• Über sociale Differenzierung (1890). Leipzig: Duncker & Humblot [On Social Differentiation]
• Einleitung in die Moralwissenschaft 1 & two (1892–1893). Berlin: Hertz [Introduction to the Science of Ideals]
• Die Probleme der Geschichtphilosophie (1892). Leipzig: Duncker & Humblot. (second ed., 1905) [The Problems of the Philosophy of History]
• Philosophie des Geldes (1900). Leipzig: Duncker & Humblot (2d ed., 1907) [The Philosophy of Money]
• Die Großstädte und das Geistesleben (1903). Dresden: Petermann. [The Metropolis and Mental Life]
• Kant (1904). Leipzig: Duncker & Humblot. (sixth ed., 1924)
• Philosophie der Style (1905). Berlin: Pan-Verlag.
• Kant und Goethe (1906). Berlin: Marquardt.
• Dice Religion (1906). Frankfurt am Main: Rütten & Loening. (2nd ed., 1912).
• Schopenhauer und Nietzsche (1907). Leipzig: Duncker & Humblot.^[28]
• Soziologie (1908). Leipzig: Duncker & Humblot. [Sociology : inquiries into the construction of social forms]
• Hauptprobleme der Philosophie (1910). Leipzig: Göschen.
• Philosophische Kultur (1911) Leipzig: Kröner. (2nd ed., 1919).
• Goethe (1913). Leipzig: Klinkhardt.
• Rembrandt (1916) Leipzig: Wolff.
• Grundfragen der Soziologie (1917) Berlin: Göschen. [Central Questions of Sociology]
• Lebensanschauung (1918). München: Duncker & Humblot. [The View of Life]
• Zur Philosophie der Kunst (1922). Potsdam: Kiepenheur.
• Fragmente und Aufsäze aus dem Nachlass (1923), edited by G. Kantorowicz. München: Drei Masken Verlag.
• Brücke und Tür (1957), edited by M. Landmann & M. Susman. Stuttgart: Koehler.

Works in periodicals

• "Rom, eine ästhetische Analyse." Die Zeit, Wiener Wochenschrift für Politik, Vollwirtschaft Wissenschaft und Kunst [weekly newspaper] (28 May 1898).
• "Florenz." Der Tag [magazine] (2 March 1906).
• "Venedig." Der Kunstwart, Halbmonatsschau über Dichtung, Theater, Musik, bildende und angewandte Kunst [magazine] (June 1907).

Come across besides [edit]

• Definitions of philosophy
• Kantianism
• Karl Mannheim

References [edit]

1. ^ Nicolas de Warren, Andrea Staiti (eds.), New Approaches to Neo-Kantianism, Cambridge University Press, 2015, p. 196.
2. ^ Georg Simmel (1919), Philosophische Kultur, Alfred Kröner Verlag, Leipzig.
3. ^ Broćić, Miloš; Silver, Daniel (2021). "The Influence of Simmel on American Folklore Since 1975". Annual Review of Sociology. 47 (1): 87–108. doi:10.1146/annurev-soc-090320-033647. ISSN 0360-0572. S2CID 235518840.
4. ^ ^{a b} Levine, Donald, ed. (1971) Simmel: On individuality and social forms. Chicago: University of Chicago Press. ISBN 0226757765. p. six.
5. ^ Wellman, Barry. 1988. "Structural Analysis: From Method and Metaphor to Theory and Substance." Pp. xix–61 in Social Structures: A Network Approach, edited by B. Wellman and S. D. Berkowitz. Cambridge: Cambridge University Press. ISBN 0521286875.
6. ^ Freeman, Linton (2004) The Development of Social Network Analysis. Vancouver: Empirical Press, ISBN 1594577145.
7. ^ Outhwaite, William. 2009 [1988]. Habermas: Fundamental Contemporary Thinkers (2nd ed.). ISBN 9780745643281. p. 5.
8. ^ ^{a b} Wolff, Kurt H. 1950. The Sociology of Georg Simmel. Glencoe, IL: Free Press.
9. ^ Helle, Horst J. 2009. "Introduction to the translation." Sociology: inquiries into the structure of social forms 1. Leiden, HL: Koninklijke Brill. p. 12.
10. ^ Coser, Lewis A. 1977. "Georg Simmel: Biographic Information." In Masters of Sociological Thought: Ideas in Historical and Social Context (2nd ed.). New York: Harcourt Caryatid Jovanovich.
11. ^ ^{a b} "Biografie" (in German). Section: "Studien und Ehe" (university studies and marriage). Georg Simmel Gesellschaft. simmel-gesellschaft.de. Retrieved 17 Jan 2018.
12. ^ ^{a b} Coser, Lewis A (1977). Masters of Sociological Idea: Ideas in Historical and Social Context.
13. ^ "Biografie Georg Simmel". 50 Klassiker der Soziologie . Retrieved 21 September 2017.
14. ^ Lerner, Robert E. (2011). "The Hole-and-corner Germany of Gertrud Kantorowicz". In Melissa Lane; Martin Ruehl (eds.). A Poet'southward Reich: Politics and Culture in the George Circle. Camden Firm. pp. 56–77. ISBN978-i-57113-462-two.
15. ^ ^{a b} "Georg Simmel." Encyclopædia Britannica, 2020 [1999].
16. ^ ^{a b} Palmisano, Joseph Thousand. 2001. "Georg Simmel." World of Sociology. Detroit: Gale. Retrieved 17 January 2018 via Biography in Context database.
17. ^ Glatzer, Wolfgang. "Dice akademische soziologische Vereinigung seit 1909" Archived iii March 2016 at the Wayback Machine (in German). Deutsche Gesellschaft für Soziologie. Retrieved 17 Jan 2018.
18. ^ Goodstein, Elizabeth S. (2017). Georg Simmel and the Disciplinary Imaginary. Stanford: Stanford University Press, ISBN 1503600742.
19. ^ Caves, R. W. (2004). Encyclopedia of the City. Routledge. p. 596.
20. ^ ^{a b c d east f grand h i j k fifty m n o p q} Ritzer, George (2007). Modern Sociological Theory (seventh ed.). New York: McGraw–Hill. ISBN978-0073404103.
21. ^ Simmel, Georg. 1971 [1903]. "The Metropolis and Mental Life." P. 324 in Simmel: On individuality and social forms, edited by D. N. Levine. Chicago: Chicago University Press. ISBN 0226757765.
22. ^ Simmel, Georg. 1976 [1908]. "The Stranger." In The Sociology of Georg Simmel. New York: Gratuitous Press.
23. ^ Karakayali, Nedim (2006). "The Uses of the Stranger: Apportionment, Arbitration, Secrecy, and Clay". Sociological Theory. 24 (iv): 312–330. doi:ten.1111/j.1467-9558.2006.00293.x. hdl:11693/23657. S2CID 53581773.
24. ^ Simmel, Georg (1906). "The Sociology of Secrecy and of Secret Societies". American Journal of Sociology. 11 (4): 441–498. doi:10.1086/211418. S2CID 55481088.
25. ^ Gross, Matthias (2012). "'Objective Culture' and the Development of Nonknowledge: Georg Simmel and the Reverse Side of Knowing". Cultural Sociology. half dozen (4): 422–437. doi:10.1177/1749975512445431. S2CID 144524090.
26. ^ Simmel, Georg. 1984 [1923]. "Women, Sexuality & Love"
27. ^ "Georg Simmel: Work". socio.ch . Retrieved 5 May 2018.
28. ^ Simmel, George. 1991 [1907]. Schopenhauer and Nietzsche. University of Illinois Press. ISBN 0-252-06228-0.

Further reading [edit]

Edited works of Simmel [edit]

• Andrews, John A. Y., and Donald Northward. Levine, trans. 2010. The View of Life: Four Metaphysical Essays with Journal Aphorisms, with introduction by D. N. Levine and D. Silver. Chicago: University of Chicago Press.
• Levine, Donald, ed. 1972. On Individuality and Social Forms. Chicago: University of Chicago Press.
• Wolff, Kurt, trans. & ed. 1950. The Folklore of Georg Simmel. Glencoe, IL: Complimentary Printing.
• Wolff, Kurt, trans. & ed. 1955. Conflict and the Web of Grouping Affiliations (1922). Glencoe, IL: Free Press.

Works on Simmel [edit]

• Ankerl, Guy. 1972. Sociologues Allemands. Sociologie de la forme. Neuchâtel: La Baconnière editions [fr] . pp. 73–106.
• Best, Shaun, 2019. The Stranger, London, Routledge: ISBN 978-1-138-31220-three.
• Bistis, Margo. 2005. "Simmel and Bergson: The Theorist and the Exemplar of the Blasé Person." Journal of European Studies 35(4):395–418.
• Hartmann, Alois. 2003. "Sinn und Wert des Geldes." In der Philosophie von Georg Simmel und Adam (von) Müller. Berlin. ISBN three-936749-53-1.
• Ionin, Leonid. 1989. "Georg Simmel'southward Sociology." Pp. 189–205. in A History of Classical Sociology, edited by I. S. Kon, translated by H. Campbell Creighton. Moscow: Progress Publishers.
• Karakayali, Nedim. 2003. Simmel's Stranger: In Theory and in Practise. PhD Thesis. Toronto: University of Toronto.
• — 2006. "The Uses of the Stranger: Circulation, Arbitration, Secrecy and Clay". Sociological Theory 24(4):312–thirty.
• Kim, David, ed. 2006. Georg Simmel in Translation: Interdisciplinary Border-Crossings in Culture and Modernity. Cambridge: Cambridge Scholars Press. ISBN 1-84718-060-4.
• Muller, Jerry Z. 2002. The Heed and the Market place: Capitalism in Western Thought. Anchor Books.

External links [edit]

• Georg Simmel Collection, AR 388 Archival Collection at the Leo Baeck Found, New York

• Detailed overview, extracts and essays on Simmel at Academy of Chicago
• Sociology in Switzerland presents Georg Simmel Online
• Review materials for studying Georg Simmel
• A curt biography of Simmel
• A detailed biography and appreciation of Simmel
• About Simmel and his works
• The Social Role of Money
• The Metropolis and Mental Life
• Jürgen Habermas, Georg Simmel on Philosophy and Civilisation: Postscript to a Collection of Essays, Translated by Mathieu Deflem, Disquisitional Inquiry, 22(3), pp. 403–414, Spring 1996
• Works by Georg Simmel at Projection Gutenberg
• Works by or almost Georg Simmel at Internet Archive

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