Fiona Mackie - The Status of Everyday Life (Routledge Revivals): A Sociological Excavation of the Prevailing Framework of Perception

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The status of everyday life

International Library of Sociology

Founded by Karl Mannheim
Editor: John Rex, University of Aston in Birmingham

Arbor Scientiae

Arbor Vitae

A catalogue of the books available in the International Library of Sociology and other series of Social Science books published by Routledge & Kegan Paul will be found at the end of this volume.

The status of everyday life

A sociological excavation of the prevailing framework of perception

Fiona Mackie
Department of Sociology, La Trobe University Melbourne, Australia

Routledge & Kegan Paul

London, Boston, Melbourne and Henley

First published in 1985
by Routledge & Kegan Paul plc
14 Leicester Square, London WC2H 7PH, England
9 Park Street, Boston, Mass. 02108, USA
464 St Kilda Road, Melbourne,
Victoria 3004, Australia and
Broadway House, Newtown Road,
Henley-on-Thames, Oxon RG9 1EN, England

This edition published in the Taylor & Francis e-Library, 2010.

To purchase your own copy of this or any of Taylor & Francis or Routledges collection of thousands of eBooks please go to www.eBookstore.tandf.co.uk.

Fiona Mackie 1985

No part of this book may be reproduced in
any form without permission from the publisher,
except for the quotation of brief passages
in criticism

Library of Congress Cataloging in Publication Data
Mackie, Fiona, 1943
The status of everyday life.
(International library of sociology)
Bibliography: p.
Includes index.
1. Phenomenological sociology. 2. Phenomenology.
3. Self-perception. 4. Mutualism. 1. Title. II. Series.
HM24.M175 1985 302.12 84-15951

British Library CIP data also available

ISBN 0-203-83038-5 Master e-book ISBN

ISBN 0-7102-0154-0

Contents

Figures

5.1	(i) and (ii) Two diagrammatic representations of multilevular or many-rayed thinking
5.2	Early symbol of the stripping-down of a phenomenological reduction
5.3	The single-ray diminution and the individual presumption
5.4	Release of alternatives: the person as centred in a balance between two simultaneous modes of consciousness
5.5	Alternate wholes and the release of the fixed individual
6.1	The diminutions and exclusions of everyday seeing
6.2	The permeable eye-surface of alternate vision
7.1	The first hazy sense of an alternative that reunifies dichotomized elements
7.2	Ripples move in the enclosed span of consciousness, at once both reaching out and reactivating the paralysed centre
7.3	First diagram to indicate dichotomization: the pressures on the self
7.4	Second diagram to indicate dichotomization: the pressures on the self
9.1	A mutual interflow
9.2	The double diminution
9.3	(i)(iv) Comparison of direct linear focus and oblique myriad focus
10.1	First diagram to indicate the loss of spatial depth in perception
10.2	Second diagram to indicate the loss of spatial depth in perception
10.3	Third diagram to indicate the loss of spatial depth in perception
10.4	The clockface as a crucial symbol at the basis of everyday direct linear focus and its concentration
10.5	The flattened medium of written communication
10.6	(i)(iii) Dimensions lost in the flattening of perception
10.7	Everyday consciousness as it confronts interaction
10.8	Potential mutuality blocked by the internalexternal barrier

Foreword

How we read this book may depend on how hopeful or how desperate we are. The unimaginable but feasible demise of ourselves and our habitat because of a nuclear war, or our surviving it when we must kill our child or father or mother because their agony is too great for them and for us to bear, or when we implore them to end it by killing us, for the survivors envy the deadsuch a possibility may make us sneer at hope, instead of imploring each other not to give up, as Fiona Mackie implores us, but to do what we can to avert the end, as she does by this book.

Surely there are other ways of reading it. One is suggested by the sub-title: as a critical analysis of the prevailing framework of perception. In such a reading there emerges the relevance of the thinkers discussed in the first part of the bookHusserl, Heidegger, Merleau-Ponty, Schutzas plagued by forebodings that have since been bared by the explosion of the nuclear bomb. Mackie criticizes these thinkers for taking for granted the Western direct linear focus of perception and misdirecting some of their analytical power away from a penetration of their own ethnocentricity. Not that the author longs for Eastern fusion; we all, West, East, North and South, can have the oceanic feeling; and, inviting us to to share her own memory glows of it, Fiona Mackie asks us to remember that we ourselves have had it, experiencing an oblique myriad rather than the stunted direct and linear focus, and she enjoins us not to allow ourselves to be victimized by Western scientificitywhich has led us to our present position or at least not prevented us from getting there.

A third way of reading this work is as the story of our Fall, which, however, is not ontological but historical, and history can be changed and can change, as it has always been and done thus far. This is the message especially of , Excavating phenomenology: a critical view, with its analyses of the thinkers mentioned above. I should think, however, that the best reading of all is to allow this book to have on us the effect that an archaic torso of Apollo had on Rainer Maria Rilke, and then to work at understanding what for us comes out of our experience. For Rilke, the torso is aglow, for otherwise this stone

would not break apart its earthbound hive, a star arising: for there is no ray

that does not find you. You must change your life.

Kurt H.Wolff

Preface

The theme that shapes this book arises from a haunting absence at the root of sociology and intrinsic to the form taken by knowledge itself as it has developed in our modern state. In the place of that absence stands a presumed experience and understanding of the self which remains pervasively unquestioned. I call this the atomized individual. For those of us whose self is formed through a constant struggle to reverse that presumed self-enclosure, a central root of our whole social and personal experience remains unexpressed. We are left searching to recognize ourself in what is spoken and written in the name of an understanding of our social nature and experience. We must struggle constantly to find ways, through the edifice of a language based in accepted subject-spheres of a divided knowledge, to speak what lies in our difference. Recognition of these pressures towards non-expression has become more vital as our human crisis, expressed in the consequences of the modern state, has become more evident. The need for reversal is accordingly more urgent. The choice seemed to be either to perpetuate a silence that condones the alienation at the root of our language and expression (a path whose consequence becomes the continued atrophy and potential extinction that follow the foreclosure of expression); or to undertaken an enormous risk. This book is that risk.

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