{"id":9082,"date":"2021-04-10T15:57:36","date_gmt":"2021-04-10T13:57:36","guid":{"rendered":"https:\/\/dev.inkovema.de\/?p=9082"},"modified":"2021-05-11T16:01:20","modified_gmt":"2021-05-11T14:01:20","slug":"the-mathematical-and-technological-digital-revolution-institute-design-04","status":"publish","type":"post","link":"https:\/\/dev.inkovema.de\/en\/blog\/the-mathematical-and-technological-digital-revolution-institute-design-04\/","title":{"rendered":"The mathematical-technological digital revolution (Institute draft #04)"},"content":{"rendered":"<p><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-1 fusion-flex-container gradient-container-1 nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row fusion-flex-align-items-flex-start fusion-flex-content-wrap\" style=\"max-width:1144px;margin-left: calc(-4% \/ 2 );margin-right: calc(-4% \/ 2 );\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-0 fusion_builder_column_1_1 1_1 fusion-flex-column\" style=\"--awb-bg-size:cover;--awb-width-large:100%;--awb-margin-top-large:0px;--awb-spacing-right-large:1.92%;--awb-margin-bottom-large:20px;--awb-spacing-left-large:1.92%;--awb-width-medium:100%;--awb-order-medium:0;--awb-spacing-right-medium:1.92%;--awb-spacing-left-medium:1.92%;--awb-width-small:100%;--awb-order-small:0;--awb-spacing-right-small:1.92%;--awb-spacing-left-small:1.92%;\"><div class=\"fusion-column-wrapper fusion-column-has-shadow fusion-flex-justify-content-flex-start fusion-content-layout-column\"><div class=\"fusion-text fusion-text-1\"><h1 class=\"p1\"><b>The mathematical-technological digital revolution<\/b><\/h1>\n<h2 class=\"p1\"><b><i>The practice of machine singularisation<\/i><\/b><\/h2>\n<h2><\/h2>\n<\/div><div class=\"fusion-separator fusion-full-width-sep\" style=\"align-self: center;margin-left: auto;margin-right: auto;margin-top:20px;margin-bottom:20px;width:100%;\"><div class=\"fusion-separator-border sep-single\" style=\"--awb-height:20px;--awb-amount:20px;border-color:#e0dede;border-top-width:1px;\"><\/div><\/div><div class=\"elegant-expanding-sections elegant-expanding-section-1\"><div class=\"elegant-expanding-section-heading-area\"><div class=\"elegant-expanding-section-heading-wrapper\"><div class=\"elegant-expanding-section-title\" style=\"font-family: &#039;Open Sans&#039; ;font-weight: 400;font-size:28px;\"><h2>Institute drafts<\/h2><\/div><div class=\"elegant-expanding-section-description\" style=\"font-family: &#039;Open Sans&#039; ;font-weight: 300;font-size:18px;\">New concepts and models<\/div><\/div><div class=\"elegant-expanding-section-icon\"><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" xmlns:xlink=\"http:\/\/www.w3.org\/1999\/xlink\" version=\"1.1\" id=\"Capa_1\" x=\"0px\" y=\"0px\" viewbox=\"0 0 512 512\" style=\"enable-background:new 0 0 512 512; width: 32px;\" xml:space=\"preserve\">\n<g transform=\"translate(1 1)\">\n\t<g>\n\t\t<path d=\"M489.667,233.667H276.333V20.333C276.333,8.551,266.782-1,255-1s-21.333,9.551-21.333,21.333v213.333H20.333    C8.551,233.667-1,243.218-1,255s9.551,21.333,21.333,21.333h213.333v213.333c0,11.782,9.551,21.333,21.333,21.333    s21.333-9.551,21.333-21.333V276.333h213.333c11.782,0,21.333-9.551,21.333-21.333S501.449,233.667,489.667,233.667z\"><\/path>\n\t<\/g>\n<\/g>\n<\/svg><\/div><\/div><div class=\"elegant-expanding-section-content-area\" style=\"display: none;\"><div class=\"elegant-expanding-section-content\">\n<p>Our institute designs are dedicated to new ideas and concepts for advising people and organisations.<\/p>\n<p>We publish them as part of our editorial monthly mailings (newsletter) and inform you first and foremost about new developments and trends for consulting in and by organisations.<\/p>\n<p>Please get in touch <a href=\"https:\/\/dev.inkovema.de\/en\/inkovema-the-institute\/newsletter-registration\/\" target=\"_blank\" rel=\"noopener noreferrer\">here directly and free of charge<\/a> to.<\/p>\n<\/div><\/div><\/div><div class=\"elegant-expanding-sections elegant-expanding-section-2\"><div class=\"elegant-expanding-section-heading-area\"><div class=\"elegant-expanding-section-heading-wrapper\"><div class=\"elegant-expanding-section-title\" style=\"font-family: &#039;Open Sans&#039; ;font-weight: 400;font-size:28px;\"><h2>Institute drafts 2021<\/h2><\/div><div class=\"elegant-expanding-section-description\" style=\"font-family: &#039;Open Sans&#039; ;font-weight: 300;font-size:18px;\">Cultural sociological insights and concepts according to Andreas Reckwitz<\/div><\/div><div class=\"elegant-expanding-section-icon\"><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" xmlns:xlink=\"http:\/\/www.w3.org\/1999\/xlink\" version=\"1.1\" id=\"Capa_1\" x=\"0px\" y=\"0px\" viewbox=\"0 0 512 512\" style=\"enable-background:new 0 0 512 512; width: 32px;\" xml:space=\"preserve\">\n<g transform=\"translate(1 1)\">\n\t<g>\n\t\t<path d=\"M489.667,233.667H276.333V20.333C276.333,8.551,266.782-1,255-1s-21.333,9.551-21.333,21.333v213.333H20.333    C8.551,233.667-1,243.218-1,255s9.551,21.333,21.333,21.333h213.333v213.333c0,11.782,9.551,21.333,21.333,21.333    s21.333-9.551,21.333-21.333V276.333h213.333c11.782,0,21.333-9.551,21.333-21.333S501.449,233.667,489.667,233.667z\"><\/path>\n\t<\/g>\n<\/g>\n<\/svg><\/div><\/div><div class=\"elegant-expanding-section-content-area\" style=\"display: none;\"><div class=\"elegant-expanding-section-content\">\n<p>What is important for counselling people who<strong>\u00a0humanistic theoretical approaches <\/strong>(&#8222;Putting people at the centre&#8220;), have been the main focus of consulting services for organisations over the past 40 years. <strong>differentiation-theoretical approaches of systems theories<\/strong> The sociological systems theory according to N. Luhmann (&#8222;System-Environment-Theory&#8220;).<\/p>\n<p>We want our<em><strong> new section of the &#8222;institute drafts&#8220;<\/strong><\/em>\u00a0therefore to another, namely <em><strong>cultural sociological approach<\/strong><\/em> which has fought its way out of the cocoon of science and into the social debate in recent years. Over the coming months, we will outline the ideas and concepts of its currently most prominent representative in Germany: the<em><strong>\u00a0Professor of Sociology Andreas Reckwitz<\/strong><\/em>born in 1970 in Witten, has been teaching at HU Berlin since 2020 and was awarded the Leibnitz Prize in 2019.<br \/>\nThe cultural sociological perspective appears to us as <em><strong>Important addition <\/strong><\/em>for understanding personal, organisational, economic and social processes. Feel invited to think and discuss with us.<\/p>\n<p>In small, interwoven <strong><em>Digressions <\/em><\/strong>In addition, the basic concepts and methods of cultural sociology are presented in bitesize chunks in order to explain Andreas Reckwitz&#8216; s approach to science and social theory, i.e. to <strong>the <em>How<\/em> to the <em>What<\/em><\/strong> outline.<\/p>\n<h3 class=\"p1\"><\/h3>\n<\/div><\/div><\/div><div class=\"fusion-separator fusion-full-width-sep\" style=\"align-self: center;margin-left: auto;margin-right: auto;margin-top:20px;margin-bottom:20px;width:100%;\"><div class=\"fusion-separator-border sep-single\" style=\"--awb-height:20px;--awb-amount:20px;border-color:#e0dede;border-top-width:1px;\"><\/div><\/div><\/div><\/div><\/div><\/div><div class=\"fusion-fullwidth fullwidth-box fusion-builder-row-2 gradient-container-2 nonhundred-percent-fullwidth non-hundred-percent-height-scrolling\" style=\"--awb-border-radius-top-left:0px;--awb-border-radius-top-right:0px;--awb-border-radius-bottom-right:0px;--awb-border-radius-bottom-left:0px;--awb-flex-wrap:wrap;\" ><div class=\"fusion-builder-row fusion-row\"><div class=\"fusion-layout-column fusion_builder_column fusion-builder-column-1 fusion_builder_column_1_1 1_1 fusion-one-full fusion-column-first fusion-column-last\" style=\"--awb-bg-size:cover;--awb-margin-bottom:0px;\"><div class=\"fusion-column-wrapper fusion-flex-column-wrapper-legacy\"><div class=\"fusion-text fusion-text-2\"><h2><strong>I. Introduction<\/strong><\/h2>\n<p class=\"p1\">By way of singularisation and culturalisation, postmodernism (from around the 1970s) displaces organised modernity as it had developed in the USA and Western Europe since the 1920s. This singularisation noted by Reckwitz can be seen in five units &#8211; namely in objects (artefacts, especially objects), in subjects, in spaces (places, cities, natural areas etc.) as well as in temporalities (events etc.) and in collectives. They are activated and claimed by social practices.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\">Reckwitz emphasises three drivers of singularisation: the socio-cultural authenticity revolution, the post-industrial cultural capitalism revolution and the mathematical-technological digital revolution. The following is about the latter revolution.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\"><strong>The mathematically-based technology revolution (digital transformation) is changing the relationship between man and machine.<\/strong> The machines of the digital revolution singularise and culturalise instead of deepening the routines of the social logic of the general; they provoke and produce<i> above all individual and social patterns of uniqueness. <\/i>In this sense, the digitalising machines do not simply perform, but design, enable and observe performances of the particular.<\/p>\n<p class=\"p5\"><b>II The thrust of the digital transformation<span class=\"Apple-converted-space\">\u00a0<\/span><\/b><\/p>\n<p class=\"p6\">The digital transformation is transforming social life, not just working and organisational life, but social and individual life as a whole. Three directions are recognisable:<\/p>\n<ul class=\"ul1\">\n<li class=\"li7\"><span class=\"s1\">(<\/span><span class=\"s2\"><b><i>Pattern) recognition machine<\/i><\/b><\/span><span class=\"s1\">The core of digital transformation is to generate, process and visualise data and information, which in turn has an overall effect on human actions and decisions. Action and impact, measurement and feedback as well as adaptation and influence can be tracked in practically real time. Even the expectation of measurement and feedback influences the initial action.<span class=\"Apple-converted-space\">\u00a0<\/span><\/span><\/li>\n<\/ul>\n<ul>\n<li class=\"p6\"><span class=\"s3\"><i style=\"font-weight: bold;\">Disaster machine<\/i><\/span>Digital transformation is a catastrophe for the established social routines (Nasehi) &#8211; very similar to the printing press for the medieval tradition.<\/li>\n<\/ul>\n<ul>\n<li class=\"p6\"><span class=\"s3\"><i style=\"font-weight: bold;\">Culture machine<\/i><\/span>The technologies of the digital network support the logic of the particular by singularising because <i>they provoke and establish uniqueness. Visibility through performance is establishing itself across the board. <\/i>This is the fundamental breaking point in the technologies of the 1st and 2nd machine age.<\/li>\n<\/ul>\n<\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"fusion-separator fusion-full-width-sep\" style=\"margin-left: auto;margin-right: auto;margin-top:15px;margin-bottom:15px;width:100%;\"><div class=\"fusion-separator-border sep-single\" style=\"--awb-height:20px;--awb-amount:20px;--awb-sep-color:#ffffff;border-color:#ffffff;border-top-width:1px;\"><\/div><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"elegant-image elegant-image-0 elegant-align-center\"><div class=\"elegant-image-wrapper\"><img class=\"lazyload\" decoding=\"async\" src=\"data:image\/svg+xml,%3Csvg%20xmlns%3D%27http%3A%2F%2Fwww.w3.org%2F2000%2Fsvg%27%20width%3D%27600%27%20height%3D%27703%27%20viewBox%3D%270%200%20600%20703%27%3E%3Crect%20width%3D%27600%27%20height%3D%27703%27%20fill-opacity%3D%220%22%2F%3E%3C%2Fsvg%3E\" data-orig-src=\"https:\/\/dev.inkovema.de\/wp-content\/uploads\/2021\/05\/Kids-600x703.jpeg\" alt=\"\" style=\"width:300px;\"\/><\/div><div class=\"elegant-image-blur-shadow\"><img class=\"lazyload\" decoding=\"async\" src=\"data:image\/svg+xml,%3Csvg%20xmlns%3D%27http%3A%2F%2Fwww.w3.org%2F2000%2Fsvg%27%20width%3D%27600%27%20height%3D%27703%27%20viewBox%3D%270%200%20600%20703%27%3E%3Crect%20width%3D%27600%27%20height%3D%27703%27%20fill-opacity%3D%220%22%2F%3E%3C%2Fsvg%3E\" data-orig-src=\"https:\/\/dev.inkovema.de\/wp-content\/uploads\/2021\/05\/Kids-600x703.jpeg\" alt=\"\" style=\"width:300px;\"\/><\/div><style type=\"text\/css\"><\/style><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"fusion-separator fusion-full-width-sep\" style=\"margin-left: auto;margin-right: auto;margin-top:15px;margin-bottom:15px;width:100%;\"><div class=\"fusion-separator-border sep-single\" style=\"--awb-height:20px;--awb-amount:20px;--awb-sep-color:#ffffff;border-color:#ffffff;border-top-width:1px;\"><\/div><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"fusion-text fusion-text-3\"><p class=\"p1\"><b>III Digital network technologies<\/b><\/p>\n<p class=\"p2\">A society's technologies do not simply determine how we live, work, love and worry, but also influence, shape, enable and prevent these areas. The upheavals do not simply happen through the <i>digital-technological supply structure, but are the consequence of the acceptance by the social parts<\/i>. The technology of the 1st machine age (Brynjolfsson\/McAfee), which in the logic of the general, potentiated our and animal muscle power and made the industrial age possible, is being replaced by a technology that potentiates our mental powers, but above all culturalises and singularises them in the logic of the particular.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p2\">At this point, the discourse on narratives of progress and decline unfolds.<\/p>\n<ul class=\"ul1\">\n<li class=\"li2\">Algorithmic-processing computing &#8211; <span class=\"s2\"><b>Computerisation<\/b><\/span><span class=\"Apple-converted-space\">\u00a0 <\/span>(since the 1940s)<\/li>\n<li class=\"li2\">Digitised-media formats &#8211; <span class=\"s2\"><b>Digitisation <\/b><\/span>(since the 1960s)<\/li>\n<li class=\"li2\">Communication network called Internet &#8211; <span class=\"s2\"><b>Networking<\/b><\/span> (since the 1990s)<\/li>\n<\/ul>\n<p class=\"p2\">The <i>Break in the technological impact for the social<\/i> is reflected in the fact that <i>industrialising technology measured the world, formalised, mechanised and standardised<\/i>while the <i>digital technology continues the (social!) world on the hidden inside of this programme, but singularises the performances on the visible outside (screen)<\/i>. Industrialising technology has driven functional rationalisation and objectification, while digital technology is generating social <i>Culturalisation and intensification of affect<\/i>which, if you like, was able to build on the psychoanalytically founded, anti-industrial counter-movement of (humanistic) psychologisation, which in any case aimed for a deeper feeling from the outset. This is why &#8211; at least it seems &#8211; the cultural counter-movements welcome digital technologies, especially in the face of social affliction and culturalisation tendencies.<\/p>\n<\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"fusion-separator fusion-full-width-sep\" style=\"margin-left: auto;margin-right: auto;margin-top:15px;margin-bottom:15px;width:100%;\"><div class=\"fusion-separator-border sep-single\" style=\"--awb-height:20px;--awb-amount:20px;--awb-sep-color:#ffffff;border-color:#ffffff;border-top-width:1px;\"><\/div><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"fusion-text fusion-text-4\"><p class=\"p2\"><b>IV. The practice of machine singularisation<\/b><\/p>\n<p class=\"p3\">Machine singularisation takes place through the provocation of performance. Although the machine automatically sorts and functionalises in the background, its visible results do not follow the logic of the general, but the logic of the particular of culturally charged goods.<\/p>\n<p class=\"p3\"><i>Both the employee should no longer act conformistically, but should affect, inspire and be enthusiastic, as well as industrial products should embody batch size 1; cities, neighbourhoods, spouses and children should also be unique (which they are, but must always show!)<\/i><\/p>\n<p class=\"p3\">While in the logic of the general the authoritative social practices <span class=\"s1\"><b><i>Work and interaction <\/i><\/b><\/span>are now, in a singularistic society that follows the logic of the particular, the <span class=\"s1\"><b><i>Performativity, <\/i><\/b><\/span>which <span class=\"s1\"><b><i>always afflicting <\/i><\/b><\/span>excludes.<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p3\">Performance counts. Social action becomes performing action per se. We no longer work and interact just to earn money, we perform, <span class=\"s1\"><b><i>present us &#8211; and what we do<\/i><\/b><\/span>, <span class=\"s1\"><b><i>always happens on stage<\/i><\/b><\/span> of one's own life, which has its observers in the (social) media and is potentially observed and evaluated by any number of third parties. The performative moment is striking for the singularistic society.<\/p>\n<p class=\"p3\"><span class=\"s1\"><b><i>Performing action <\/i><\/b><\/span>differs from rational behaviour through its <span class=\"s1\"><b><i>Affect content<\/i><\/b><\/span>its affirmative influence on those involved. In the cool mode of rational behaviour, emotions are largely excluded or at least undesirable. This is quite different in presentation mode, in storytelling, where emotionalisation is necessary. Everything you do has to make the world a little bit better if you want to talk about it. You can't go below that, below that is boring.<\/p>\n<\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"fusion-separator fusion-full-width-sep\" style=\"margin-left: auto;margin-right: auto;margin-top:15px;margin-bottom:15px;width:100%;\"><div class=\"fusion-separator-border sep-single\" style=\"--awb-height:20px;--awb-amount:20px;--awb-sep-color:#ffffff;border-color:#ffffff;border-top-width:1px;\"><\/div><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"elegant-image elegant-image-1 elegant-align-center\"><div class=\"elegant-image-wrapper\"><img class=\"lazyload\" decoding=\"async\" src=\"data:image\/svg+xml,%3Csvg%20xmlns%3D%27http%3A%2F%2Fwww.w3.org%2F2000%2Fsvg%27%20width%3D%27600%27%20height%3D%27623%27%20viewBox%3D%270%200%20600%20623%27%3E%3Crect%20width%3D%27600%27%20height%3D%27623%27%20fill-opacity%3D%220%22%2F%3E%3C%2Fsvg%3E\" data-orig-src=\"https:\/\/dev.inkovema.de\/wp-content\/uploads\/2021\/05\/Mum-600x623.jpeg\" alt=\"\" style=\"width:300px;\"\/><\/div><div class=\"elegant-image-blur-shadow\"><img class=\"lazyload\" decoding=\"async\" src=\"data:image\/svg+xml,%3Csvg%20xmlns%3D%27http%3A%2F%2Fwww.w3.org%2F2000%2Fsvg%27%20width%3D%27600%27%20height%3D%27623%27%20viewBox%3D%270%200%20600%20623%27%3E%3Crect%20width%3D%27600%27%20height%3D%27623%27%20fill-opacity%3D%220%22%2F%3E%3C%2Fsvg%3E\" data-orig-src=\"https:\/\/dev.inkovema.de\/wp-content\/uploads\/2021\/05\/Mum-600x623.jpeg\" alt=\"\" style=\"width:300px;\"\/><\/div><style type=\"text\/css\"><\/style><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"fusion-separator fusion-full-width-sep\" style=\"margin-left: auto;margin-right: auto;margin-top:15px;margin-bottom:15px;width:100%;\"><div class=\"fusion-separator-border sep-single\" style=\"--awb-height:20px;--awb-amount:20px;--awb-sep-color:#ffffff;border-color:#ffffff;border-top-width:1px;\"><\/div><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"elegant-expanding-sections elegant-expanding-section-3\"><div class=\"elegant-expanding-section-heading-area\"><div class=\"elegant-expanding-section-heading-wrapper\"><div class=\"elegant-expanding-section-title\" style=\"font-family: &#039;Open Sans&#039; ;font-weight: 400;font-size:28px;\"><h2>Excursus on (cultural) sociological methodology<\/h2><\/div><div class=\"elegant-expanding-section-description\" style=\"font-family: &#039;Open Sans&#039; ;font-weight: 300;font-size:18px;\">Cultural sociological praxeology (practice theory)<\/div><\/div><div class=\"elegant-expanding-section-icon\"><svg xmlns=\"http:\/\/www.w3.org\/2000\/svg\" xmlns:xlink=\"http:\/\/www.w3.org\/1999\/xlink\" version=\"1.1\" id=\"Capa_1\" x=\"0px\" y=\"0px\" viewbox=\"0 0 512 512\" style=\"enable-background:new 0 0 512 512; width: 32px;\" xml:space=\"preserve\">\n<g transform=\"translate(1 1)\">\n\t<g>\n\t\t<path d=\"M489.667,233.667H276.333V20.333C276.333,8.551,266.782-1,255-1s-21.333,9.551-21.333,21.333v213.333H20.333    C8.551,233.667-1,243.218-1,255s9.551,21.333,21.333,21.333h213.333v213.333c0,11.782,9.551,21.333,21.333,21.333    s21.333-9.551,21.333-21.333V276.333h213.333c11.782,0,21.333-9.551,21.333-21.333S501.449,233.667,489.667,233.667z\"><\/path>\n\t<\/g>\n<\/g>\n<\/svg><\/div><\/div><div class=\"elegant-expanding-section-content-area\" style=\"display: none;\"><div class=\"elegant-expanding-section-content\">\n<p class=\"p1\"><span class=\"s1\"><b>The praxeological square of cultural analysis<\/b><\/span> &#8211; Part 3: Knowledge-based practices (Reckwitz ZfSoz 2003)<span class=\"Apple-converted-space\">\u00a0<\/span><\/p>\n<p class=\"p1\"><i>Practices are material processes (<a href=\"https:\/\/dev.inkovema.de\/en\/blog\/the-revolution-of-cultural-capitalism-institute-draft-03\/\" target=\"_blank\" rel=\"noopener noreferrer\">IE #03<\/a>), which follow an inner logic resulting from the materiality of bodies and artefacts, namely that every practice is knowledge-based, i.e. based on an arsenal of incorporated knowledge.<\/i><\/p>\n<p class=\"p1\"><i>In practice theories, the social is not sought in the intentionality of the subject or in the normative nature of the environment. The social is based neither on the actions of intention-driven homo economicus nor on the actions of normative homo sociologicus.<span class=\"Apple-converted-space\">\u00a0<\/span><\/i><\/p>\n<p class=\"p1\"><i>\"Central to the praxeological understanding of action is that action also contains elements of intentionality &#8211; as the paradigm of homo economicus emphasises - that it also deals with normative criteria &#8211; as Homo Sociologicus emphasises - that it undoubtedly employs symbolic schemata &#8211; to which the other branches of culturalism refer - that intentionality, normativity and schemata are fundamentally modified in their status if one assumes that action in the context of practices is first and foremost understood as <\/i><span class=\"s1\"><b><i>knowledge-based activity <\/i><\/b><\/span><i>can be understood as an activity in which practical knowledge, a skill in the sense of 'know how' and practical understanding is utilised. <\/i><span class=\"s1\"><b><i>Each practice...expresses very specific forms of practical knowledge and presupposes this knowledge in the practitioners of the practice.<\/i><\/b><\/span><i><span class=\"Apple-converted-space\">\u00a0<\/span><\/i><\/p>\n<p class=\"p1\"><i>...This has led to <\/i><span class=\"s1\"><b><i>Consequence<\/i><\/b><\/span><i>that from the point of view of practice theory and in contrast to mentalism <\/i><span class=\"s1\"><b><i>Knowledge<\/i><\/b><\/span><i> and its forms are not 'elevated in practice' as components and characteristics of persons, but always <\/i><span class=\"s1\"><b><i>only to be understood in relation to a practice<\/i><\/b><\/span><i> and to be reconstructed: Instead of asking what knowledge a group of people...possesses, the<\/i><span class=\"s1\"><b><i> Question of what knowledge is used in a particular social practice<\/i><\/b><\/span><i> (and only on the basis of this can one draw conclusions about the persons as carriers of the practice...\"<\/i><span class=\"s1\"><b><i><span class=\"Apple-converted-space\">\u00a0<\/span><\/i><\/b><\/span><i> (Reckwitz, Basic Elements)<\/i><\/p>\n<\/div><\/div><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"fusion-separator fusion-full-width-sep\" style=\"margin-left: auto;margin-right: auto;margin-top:15px;margin-bottom:15px;width:100%;\"><div class=\"fusion-separator-border sep-single\" style=\"--awb-height:20px;--awb-amount:20px;--awb-sep-color:#ffffff;border-color:#ffffff;border-top-width:1px;\"><\/div><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"fusion-aligncenter\"><a class=\"fusion-button button-flat fusion-button-default-size button-default fusion-button-default button-1 fusion-button-default-span fusion-button-default-type\" style=\"--button_margin-top:15px;--button_margin-bottom:15px;\" target=\"_blank\" rel=\"noopener noreferrer\" href=\"https:\/\/dev.inkovema.de\/en\/blog\/concepts-for-the-historical-classification-of-the-digital-transformation-four-three-two-one-whats-the-hype-about\/\"><span class=\"fusion-button-icon-divider button-icon-divider-left\"><i class=\"fa-book-reader fas awb-button__icon awb-button__icon--default\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-button-text awb-button__text awb-button__text--default fusion-button-text-left\">Blog post: Concepts for the historical categorisation of the digital transformation<\/span><\/a><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"fusion-separator fusion-full-width-sep\" style=\"margin-left: auto;margin-right: auto;margin-top:15px;margin-bottom:15px;width:100%;\"><div class=\"fusion-separator-border sep-single\" style=\"--awb-height:20px;--awb-amount:20px;--awb-sep-color:#ffffff;border-color:#ffffff;border-top-width:1px;\"><\/div><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"accordian fusion-accordian\" style=\"--awb-border-size:1px;--awb-icon-size:13px;--awb-content-font-size:18px;--awb-icon-alignment:left;--awb-hover-color:#b4c6d6;--awb-border-color:#b4c6d6;--awb-background-color:#ffffff;--awb-divider-color:#e0dede;--awb-divider-hover-color:#e0dede;--awb-icon-color:#ffffff;--awb-title-color:#356b8c;--awb-content-color:#4f4f4f;--awb-icon-box-color:#004767;--awb-toggle-hover-accent-color:#666666;--awb-title-font-family:&quot;Rubik&quot;;--awb-title-font-weight:regular;--awb-title-font-style:normal;--awb-title-font-size:16px;--awb-content-font-family:&quot;Rubik&quot;;--awb-content-font-style:normal;--awb-content-font-weight:300;\"><div class=\"panel-group fusion-toggle-icon-boxed\" id=\"accordion-9082-1\"><div class=\"fusion-panel panel-default panel-905ace5c7eb084c3e fusion-toggle-no-divider fusion-toggle-boxed-mode\"><div class=\"panel-heading\"><h4 class=\"panel-title toggle\" id=\"toggle_905ace5c7eb084c3e\"><a aria-expanded=\"false\" aria-controls=\"905ace5c7eb084c3e\" role=\"button\" data-toggle=\"collapse\" data-parent=\"#accordion-9082-1\" data-target=\"#905ace5c7eb084c3e\" href=\"#905ace5c7eb084c3e\"><span class=\"fusion-toggle-icon-wrapper\" aria-hidden=\"true\"><i class=\"fa-fusion-box active-icon awb-icon-minus\" aria-hidden=\"true\"><\/i><i class=\"fa-fusion-box inactive-icon awb-icon-plus\" aria-hidden=\"true\"><\/i><\/span><span class=\"fusion-toggle-heading\">Literature<\/span><\/a><\/h4><\/div><div id=\"905ace5c7eb084c3e\" class=\"panel-collapse collapse\" aria-labelledby=\"toggle_905ace5c7eb084c3e\"><div class=\"panel-body toggle-content fusion-clearfix\">\n<ul class=\"ul1\">\n<li class=\"li1\"><span class=\"s2\"><i>Brynjolfsson E.\/McAfee, A.: The Second Machine Age, Munich 2014.<\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>Burckhardt, M.: A brief history of digitalisation, Munich 2018.<\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>his: Philosophy of the Machine, Berlin 2019.<\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>A. Nasehi: Patterns, Munich 2019.<span class=\"Apple-converted-space\">\u00a0<\/span><\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>Floridi, L.: The fourth revolution, Berlin 2015.<\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>Gugerli, D.: How the world came into the computer, Frankfurt 2018<\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>Isaccson, W.: Innovators, 2018.<\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>Reckwitz, A.: Basic elements of a theory of social practices. Eine sozialtheoretische Perspektive, in: Zeitschrift f\u00fcr Soziologie, Vol. 32, Issue 4, August 2003, pp. 282-301.<\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>Reckwitz, A.: The hybrid subject. Eine Theorie der Subjektkulturen von der b\u00fcrgerlichen Moderen zur Postmoderne, revised new edition of the original 2006 edition; 2020.<\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>Reckwitz, A.: Creativity and social practice. Studies in social and societal theory, Bielefeld 2016.<\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>Reckwitz, A.: The Society of Singularities, Berlin 2017.<\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>Reckwitz, A.: The end of illusions. Politics, economics and culture in late modernity, Berlin 2019.<\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>Sch\u00e4fer, H.: Practice theory. A sociological research programme, Bielefeld 2016.<\/i><\/span><\/li>\n<li class=\"li1\"><span class=\"s2\"><i>Zuboff, Sh.: The age of surveillance capitalism, Munich 2018.<\/i><\/span><\/li>\n<\/ul>\n<\/div><\/div><\/div><\/div><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"fusion-separator fusion-full-width-sep\" style=\"margin-left: auto;margin-right: auto;margin-top:15px;margin-bottom:15px;width:100%;\"><div class=\"fusion-separator-border sep-single\" style=\"--awb-height:20px;--awb-amount:20px;--awb-sep-color:#ffffff;border-color:#ffffff;border-top-width:1px;\"><\/div><\/div><div class=\"fusion-sep-clear\"><\/div><div class=\"fusion-clearfix\"><\/div><\/div><\/div><\/div><\/div><\/p>","protected":false},"excerpt":{"rendered":"","protected":false},"author":3,"featured_media":9092,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[166,502,447,445,503],"tags":[594,598,600,373,597,596,595,599,601],"class_list":["post-9082","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-digitale-transformation","category-institutsentwurf","category-organisationsentwicklung","category-vuka-welt","category-wirtschaft-und-kapitalismus","tag-affektgueter","tag-buchdruck","tag-computerisierung","tag-digitalisierung","tag-katastrophenmaschine","tag-kulturmaschine","tag-mustererkennungsmaschine","tag-routinen","tag-vernetzung"],"_links":{"self":[{"href":"https:\/\/dev.inkovema.de\/en\/wp-json\/wp\/v2\/posts\/9082","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/dev.inkovema.de\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/dev.inkovema.de\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/dev.inkovema.de\/en\/wp-json\/wp\/v2\/users\/3"}],"replies":[{"embeddable":true,"href":"https:\/\/dev.inkovema.de\/en\/wp-json\/wp\/v2\/comments?post=9082"}],"version-history":[{"count":0,"href":"https:\/\/dev.inkovema.de\/en\/wp-json\/wp\/v2\/posts\/9082\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/dev.inkovema.de\/en\/wp-json\/wp\/v2\/media\/9092"}],"wp:attachment":[{"href":"https:\/\/dev.inkovema.de\/en\/wp-json\/wp\/v2\/media?parent=9082"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/dev.inkovema.de\/en\/wp-json\/wp\/v2\/categories?post=9082"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/dev.inkovema.de\/en\/wp-json\/wp\/v2\/tags?post=9082"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}