Social science reconstruction is needed to explain our vital social issues in a theoretical manner. Conceptual differentiations which have laid the foundations of our scientific thought since the era of classical German philosophy (such as phenomenon and essence, or form and content, taken in their duality and/or final synthesis), provide unchangedly the turning points for our methodical thinking and abstract intellectual processing, in variations corresponding to the philosophy and methodology of sciences we cultivate in renewed forms today. The posthumously published synthesising work of GEORGE LUKACS made it clear that all social descriptions have to reckon with socialisation [Sozialisierung/Vergesellschaftlichung] – and with mediation/mediatedness [Vermittlung] within the womb of it – as an unbreakably and irreversibly progressing process, capable of erecting, through their historical accumulations, networks that are complex in themselves. This is the environment that provides the medium within which objectification [Objektivation/Objektivierung] can at all emerge and may turn into an overwhelming power in society, and which can produce, in the course of its self-development, the potential and the social reality of reification [Verdinglichung] that can yet be accepted as functional in social workings, and of alienation [Entfremdung] which is already to be seen as dysfunctional. It is known from the time of MAINE’s inquiry into The Ancient Law one and a half centuries ago at the latest that various kinds of social formalism have already developed since the earliest social formations on, in order to transform human practices and uses more secure and foreseeable, like repetitions within a systemic framework, that is, in order to make them more economical. Social science now designates this trend as conventionalisation, and symbolises and analyses it within the frame and in terms of speech-act theory as its master example. Notwithstanding the fact that LUKACS did not enter any such field of research, it is by far not a mere chance that by investigating mediations taking place between the social total complex and its partial complexes, he emphasised language and law as basic agents of mediation, that is, as ones having the sole function to mediate amongst whatever complexes. Social practices and uses (presupposing co-operation – and thereby also intersubjectivity – by their nature) raise, unavoidably for their theoretical explanation, the question once formulated by classical English philosophising as the dilemma of the separation and/or unity of ‘body’ and ‘soul’. For considering either the formal reconstruction of language (as achieved by SAUSSURE) or the simultaneously differing aspects of law (as revealed by both the clash between KELSEN and EHRLICH in their search for the law’s final criterion and POUND’s sociologism making the distinction between ‘law in books’ and ‘law in action’), analysis needs the presumption of some construction or constructed structure, on the one hand, albeit it is widely known that actual operation will always break it through, on the other. Otherwise speaking, practical operation is a kind of reconventionalisation which is
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