By Anthony Giddens
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Extra resources for A Contemporary Critique of Historical Materialism
In this context the Kantian positing of time and space as categories of mind was in some part a step backwards, for time and space are removed from the thing, from Being itself. Time and space become 'phenomena', as contrasted to the Classical view that all that is real exists in time and space. As Heidegger stresses again and again in Being and Time, philosophy must return to the question of Being, obscured by the constant preoccupation of Western thought with epistemology. This preoccupation has manifested itself both in those accounts which have 'begun' from the subject and those which have 'begun' from the object.
Most of what I have to say in this book is concerned with the level of institutional analysis, which methodologically brackets the strategic conduct of situated actors, treating rules and resources as chronically reproduced features of social systems. But given the earlier premises I have set out, this is written in the context of the (bounded) knowledgeability of social actors as always and everywhere the medium of the continuity of institutions. EIGHTH. According to the theory of structuration, the components of social interaction are exhausted neither by its 'meaningful' nor its 'normative' content.
What makes the 'nation' a necessary element of the 'nation-state' in my definition is not the existence of sentiments of nationalism (however strong these may be) but the unification of an administrative apparatus whose power stretches over precisely defined territorial bounds. 'Nationalism', by contrast, may be understood as symbols or beliefs which attribute a communality of experience to the members of a particular regional, ethnic or linguistic category - which mayor may not be convergent with the demarcation of a nation-state.