The Civilizing Process: Sociogenetic and Psychogenetic Investigations

Still the definitive study of this subject.

This is the book that explains why history happens. It requires a fairly large vocabulary or the occasional dip into a dictionary; Elias uses words well and more precisely than most current usage.

Great book. Fundamental to my research on Almodovar’s movies.

Elias is an essential social theorist to read if you are in graduate school. His work in social theory is groundbreaking

I first ordered this from an independent thru Amazon and got nothing and lies, then reordered thru Amazon and got it immediately, exactly like I always do from Amazon proper.

Norbert Elais' The Civilizing Process is an explanation of the rise of the modern nation-state, and the process by which state formation engendered changes in the psyches and day-to-day manners of modern citizens. In short, his argument is that the functional complexity of post-medieval Europe went hand-in-hand with a sublimation of man's baser instincts. Upon first glance, the reader immediately wonders about the relevance of findings such as "in medieval society people generally blew their noses into their hands" (126). The dominant explanations for the rise of the modern nation-state have usually been based in economics (Marx, Polanyi, Moore, North & Thomas) and not in the sort of etiquette, manners and social customs that are the key operating concepts in Elias' work. However, Elias makes a convincing case that such customs deserve predominant explanatory weight, being vehicles of social control that lay the psychological groundwork for the nation-state. Such a finding helps political scientists answer the persistent question of why Western political institutions fail when placed into unfamiliar Third-World social environments. Most analysts have chalked this up to unequal economic development, but Elias would probably favor an argument emphasizing the lack of a "civilizing" process in Third-World societies. Such an explanation--like Putnam's reasoning in revealing Southern Italy's "civic culture" to be bankrupt--is admittedly open to criticism of essentialism, cultural determinism, and other postmodern shortcomings, but at a minimum, it certainly alerts us to pertinent, non-economic variables at work in the development-democracy relationship.Elias selects three comparative cases, France, England and Germany, and performs a content analysis of medieval texts on manners, etiquette, and the transformation of the nobility from warriors into courtiers. These texts are the empirical evidence offered for his key variable, pan-European courtly manners delineated by social structure (classes and "monopolies" of power). The other key variable (it's rather unclear which one is "dependent" on the other) is the rise of the nation-state, which was brought about by an exogenous variable (population growth) as well as two intervening factors: 1) the decline of the nobility relative to national absolutism (both economically and militarily); and 2) the rise of a money economy. Elias shows how centrifugal forces in these societies (mainly the warrior-noble class) resisted the "integration" of absolutism/nationhood, but that these forces in the end were overcome by economics coupled with the centripetal social groundwork of pan-European "civilite" and social customs, leading to an increasingly complex interweaving of social functions. "Society was `in transition' . . . `Simplicity' . . . had been lost. People saw things with more differentiation" (61). "Social control was becoming more binding . . . with the structural transformation of society . . . a change slowly came about: the compulsion to check one's own behaviour" (70).The near totality of Elias' evidence is qualitative, often selected from medieval writings and secondhand observations. Although he means to proceed inductively from these facts, Elias often reads like a deductive historian, especially when positing lawlike generalizations such as "the more or less sudden emergence of words within languages nearly always points to changes in the lives of people themselves, particularly when the new concepts are destined to become as central and long-lived as these" (48). In fact, his entire thesis can be summarized with another of his apparently deductive axioms: "The growth of units of integration and rule is always at the same time an expression of structural changes in society, that is to say, in human relationships" (254). Marxists, of course, would say that such social changes are themselves dependent upon changes in the relations of production, but Elias gives equal weight to social causes as to economic ones. The economy is by no means neglected in his analysis, since he gives currency, demand for property, and population growth prime explanatory roles in his causal process (despite the fact that there is no quantitative evidence given for these socioeconomic correlations, unlike the analysis of the same topics by North & Thomas). However, Marxists would surely have a fit over Elias' assertion that the civilizing process leads to a wholesale leveling of distinctions between social classes (430), as well as his claim that the modern state arose out of a virtual stalemate between the bourgeois and the nobility (327).On the topic of state-society relations, Elias makes the provocative argument that for the past 300 years, "monopoly rulers" (including, but not limited to, absolutist kings) are mere functionaries, with the real power resting in the hands of their "subjects" (271). "Control of the centralized institutions themselves is so dispersed that it is difficult to discern clearly who are the rulers and who are the ruled" (315). Of course, under an instable balance of power (including today's Third World) the playing field is presumably up for grabs between different classes and parts of the state, but in a developed society, Elias would argue that the internalization of "civilized" norms means that the "strong" state, while resting on a cohesive social order, is not as autonomous from social forces as one might think.

Sociologists usually tend to write about the nineteenth and twentieth centuries if they touch upon the subject of history at all; Nobert Elias, however, is intrepid in the sense that he plucks enough courage to write about the Medieval and Early Modern Periods of European History in 'the Civilizing Process.' He admittedly did challenge many conceptions that I have had of those two periods; in particular, he demonstrated to me the reality that the Medieval Period had been one fraught with violence and uncertainty. Often, one thinks of a shining knight in armor when ruminating upon Medieval history; however, few tend to think of the period as one which featured a precarious balance between peasants who struggled for survival and murderous knights who competed with each other for scarce resources. After reading this book, I became more sympathetic with the progressive view of history.There are many other benefits that the book has. Elias successfully demonstrates to the reader the differences that exist between French, English and German societies. During the Early Modern Period, Germany was a decentralized power which featured many states. In a learned manner, he instructs the reader on why this had been so as compared to France. However, Elias' most helpful contribution is his contention that the court system had been a means through which knights and nobles developed a super-ego. As the nobles became less powerful in time, the court system also helped the bourgeoisie become more civilized. In time, Elias argued that all classes (upper, middle and lower) became more civilized as more individuals came into contact with the bourgeoisie after migrating to the towns and cities; this process, however, was, of course, an incredibly slow one.A slight flaw of this work is that it can be too influenced by Freud; it can also be highly abstract at times. I nevertheless highly recommend this book. It is helpful for scholars from any discipline; despite being written by a sociologist, I would opine that it is helpful for fledgling historians in particular. It is a means through which they can theorize themselves, especially when one takes into consideration the changed nature of the academic discipline of history. However, I would also recommend this work to anyone who wants his conception of the social system to be challenged.

For any reader who's suffered through the older editions of the Civilizing Process: chuck them in the bin and read this one instead!With the 'revised edition', the translation is absolutely brilliant- it actually reads like Elias wrote it this time.Enjoy!

Excellent

This book has been recommended as a key texy for my masters so I guess it is useful for that purpose.

Arrived in good condition

very insightful